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i 


■AENEIDEA, 


OR 


CEITICAL,  EXEGETICM^,  AND  AESTHETICA]. 

REMARKS 


ox  THK 


AENPJIS, 


WITH  A  PERSONAL  COLLATION  OF  ALL  THE  FIRST  CLASS  MSS., 

UPWARDS    OF    ONE    HUNDRED    SECOND    CLASS    MSS.,    AND    ALL    THE 

PRINCIPAL  EDITIONS. 


BY 


JAMES    HENRY, 

AUTHOR    OF 

\OTES  OP  A   TWELVE  YEARS'  VOYAGE  OP  DISCOVERY 
IN  THE  EIRST  SIX  BOOKS  OE  THE  AEXEIS. 


VOL.  II. 


DUBLIN: 
PRINTED  FOR  THE  TRUSTEES  OF  THE  AUTHOR. 

1878. 


PR 

Ud'5 

\j  2 


i,^^' 
'(()  ^ 


W 


DUBLIN  : 

llrintcb  at  the  cluibfirsitir  |.1rc.<is, 

BY  POXSONHV  &MrkPHV. 


AENEIDEA. 

11/ 
I, 

CONTICUEKE  OMNES  INTENTIQUE  ORA  TEXEBANT 


Commentators  and  translators  alike  understand  this  verse  to 
express  by  its  first  clause  the  silence,  by  its  second  the  attention 
— manifested  by  the  fixed  countenances  of  the  audience — with 
which  Aeneas  was  heard :  "  Et  tacuerunt  et  desiderio  ducebantur 
audiendi,"  Donatus.  "  Aut  ora  intuebantur  loquentis,  aut  im- 
mobiles  vultus  habebant,  ut  Georg.  h.  U83:  '  Tciiuifqne  inhians 
tria  Cerberus  ora,'  i.e.  immobilia  habuit ;  aut  intenti  tenebant, 
habebant,  ut  sit  figm-a,  et  intelligamus  ora  intenta  habe- 
bant," Serv.  "Intenti  ORA  TENEBANT,  ornate:  erant  intenti, 
habebant  vultus  et  oculos  intentos  et  conversos  in  Aeneam," 
Heyne.  Eirti  Ss  Kat  <txW"^  Trpoawirov  juaXttrra  7rpo<roxt/c  tn<j)acnv 
EX^'j  owS'  ^Kiivo  TTapeXiTTE,  TOv  /utj  Kot  oi|»0aXjUOic  avToic,  oaa  Kat 


*  As  to  the  source  of  the  second  book,  see  Macrob.  Saturn.  5.  2,  who  introduces 
Eustathius  saying:  "  Dicturumne  me  putatis  ea  quae  vulgo  nota  sunt  ?  quod 
Theocritum  sibi  fecerit  pastoralis  operis  auctorem,  ruralis  Ilesiodum  P  et  quod  in 
ipsis  Georgicis,  tempestatis  serenitatisque  signa  de  Arati  rhacnomenis  traxerit  :" 
Yel  quod  eversionem  Troiae,  cum  Sinonc  suo,  et  equo  ligneo,  ceterisquc  omnibus, 
quae  iibrum  secundum  faciimt,  a  Pisandro  paene  ad  vcrbura  transcripserit  r" 

IIEXKY,  AEXEIDKA,    A'OL.  II.  ^ 


2  AEJfEIDEA  [1   COXTIC. — TENEBAIfX 

wai,  ^/fjTjrrojUEi'OVc?  juoi'oi'ov;^.'  '"<•'''  X^'"^**^*^  t^apTijaai  tov  Xtyovrot; 
Tovg  OKOUoi'Tac,  TTpocrOitQ  on  Kai  evr^TtviKov'  TOVT£(TTn>  (iTivoig 
TpoQ  avTnv  Tatg  oipiaiv  ti\ov,  Eiigen.  de  Bulgaris.  "In- 
TENTi  ORA  TENEBANT  ut,  8.  520,  '  defixi  opa  tenebant,'  explica: 
*  sie  ricliteten  aufraerksam  den  bliek,'  "  Gossrau.  "  Iktenti  ora 
tenebant:  ergo  ut  solent  intenti,  in  ipso  ore  apparebat  intentio," 
Wagner  (1861).  "Ora  tenere  is  not,  as  in  Georg.  U-  US3, 
equivalent  to  linguamcontinere,  but  means  to  hold  the 
countenance  in  attention,  as  in  7.  250  (where  observe  the  epithet 
'  defixa,'  and  compare  6.  156),  8.  520,"  Conington.  "  Intenti 
ORA  TENEBANT :  habcbant  vultus  et  oculos  intentos,  et  converses 
in  Aeneam,"  Forbiger  (1873). 

' '  they  ccissit  all  attanis  incontinent, 
with  mouthis  clois  and  vissage  taking  tent."  Douglas. 

"  they  whisted  all,  with  fixed  face  attent."  Sui-rey. 

*'  they  whusted  all,  and  fixt  with  eies  ententive  did  behold." 

Phaer. 
"  stavan  taciti,  attcnti,  e  disiosi 
d'udir  gia  tutti."  Caro. 

"  taciti  tutti,  e  con  volti  braniosi 
d'lidire,  immoti  stavansi."  Alfieri. 

"  still  M'ar's  und  jedes  ohrhing  an  Aeneens  mtinde."  Schiller. 

"  rings  war  alles  verstummt  iind  gespannt  hielt  jeder  das  antlitz.'' 

J.  H.  Yoss. 
"  each  eye  was  fixed,  each  lip  compressed, 
when  thns  began  the  heroic  guest."  Conington. 

The  interpretation  is  false,  and  there  is  not  one  of  all  this 
brilliant  field  of  philologist  truth-hunters  whose  horse  has  not 
shied  and  thrown  him  on  the  kerb  of  the  deep  dark  well  in 
which  his  vixen  game  so  loves  to  lurk,  and  down  into  which, 
audax — not  in  iuventa  but  in  senecta — and  cheerily 
harking-in  with  Hermes' and  Athena's*  "  whooj),  whoop, halloo  I" 
I  propose  now  at  all  risks  to  pursue  her.  Let  him  who  has  a 
taste  for  such  adventure  draw  on  his  spatterdashes  and  accom- 


*  This  Rem.  was  written  for,  and  first  published  in,  the  Ilcrmathoia  of  Trinity 
O^olU'go,  Dublin. 


I  coNTrc— tenkbant]  book  II.  3 

pany  me.  I  promise  him  sport,  if  nothing  more.  "  Allons  ! 
Vive  la  chasse  de  la  verite  !" 

Or  A  is  here  neither  the  face,  nor  tJie  mouth  literally,  but  the 
mouth  figuratively,  /.  ^.,  the  speech,  voice,  or  nttemnce  {exactly  as 
(verse  423)  "  era  sono  discordia,"  sound  of  roice  or  speech,  dis- 
agreeing with  assumed  appearance.  Compare  also  Ovid,  Met,  6. 
583  (of  Procne) : 

.     .     .     "  dolor  ora  repressit, 
verbaqiie  quaerenti  satis  indignantia  linguae 
defuenint" 

\_grief  repressed  her  utterance^ ;  and  ora  tenerant  is  neither 
were  holding  their  mouths  closed,  literally,  nor  were  holding  their 
faces  fixed,  but  were  holding  their  mouths  closed,  figuratively,  /.  e., 
were  holding-in  (withholding)  their  voice,  speech,  or  utterance ;  in 
othei  "words,  were  remaining  silent ;  exactly  as  (ti),  "dolor  ora 
repressit"  (just  quoted),  grief  repressed  her  mouth,  i.e.,  her 
i(4t€ra)lce ;  and  as,  still  more  exactly  {b),  Ovid,  Met.  9.  51,J  : 

.     .     .     "  poterisne  loqui  ?     poterisne  fateii  ? 
coget  amor,  potero  ;  vel  si  pudor  m-a  tenebit^ 
littera  celatos  arcana  fatebitur  ignes" 

\jihame  will  hold  mij  mouth  {voice) ;  i.  e.,  icill  keep  me  silenf]  ;  and 
more  exactly  still,  and  even  word  for  word  (f*),  Lucan,  4,  172; 

.     .     .     "  tenucrc  parumper 
ora  metu;  tantum  niitu  motoque  salutant 
ense  sues,     mox  iit  stiraulis  luaioribus  ardcns 
rupit  amor  leges,  audet  transcendere  vallum 
miles,  in  amplexus  effusas  tendere  palmas. 
hospitis  ille  ciet  nomen,  vocat  ille  propinqimm" 

{^thcy  held  their  mouths,  i.  e.,  their  voice,  >ym'ch,  tatterance]  ; 
also  («f),Senec.  Troad.  521: 

"  coJtihi:  panmiper  ora,  qiicshisquc  oj^pvimo  ;" 

«lii«1,  however  differently  expressed  (being  prose),  still  pre- 
cisely the  same  thought  (c),  yeneca,  de  Vita  Beata,  27:  "  Ut 
quotiens  aliquid  ex  illo  proferetur  oraculo,  intrnti  et  co)iiprcsm 
voce  audiatis,"  where  we  have  the  very  iNTENxr  of  our  text, 
and  where  "  compressa  voce"  is  our  text's  ora  teneuant. 

How  truly  this  is  the  meaning  of  the  oiiA  teneraxt  of  our 
text  is  further  shown,  and  scarcely  less   strikingly,   obi  Ub<» 


4  AEXEIDEA  [1  coxxic. — texeba^ht 

one  liaiid  by  Servius's  own  quotation,  Gcorg.  U-  US3  :  "  teniiit- 
que  inhians  tria  Cerberus  ora"  ^neither,  surely,  with  Servius, 
"  kept  his  three  faces  fixed,"  "  immobilia  habuit"  (a  picture 
bordering  on  the  ridiculous),  nor  "  kept  his  three  mouths  closed" 
(literally),  for  he  has  them  partially  open  ("inhians"),  as  it  is 
right  he  should  have  them,  the  mouth  being  always  partially 
open  whether  in  the  passions  of  wonder  and  admiration  or  in  the 
expectation  inseparable  from  attentive  listening,  as  Val.  Flacc. 
5.  469  : 

.     .     .     "  postquara  primis  t/i/itffw^'rt  dictis 
agniina,  suppressiimque  videt  iam  murmur  lason, 
talia  miranti  propius  tulit  orsa  tyranno  ;" 

Shakespeare,  King  John,  h-  k- ' 

"  I  saw  a  smith  stand  with  his  hammer,  thus, 
the  whilst  his  iron  did  on  the  anvil  cool, 
with  open  mouth  stvallowing  a  tailor^s  news, 
who,  with  his  shears  and  measure  in  his  hand, 
standing  on  slippers,  which  his  nimhle  haste 
had  falsely  thrust  upon  contrarj'  feet, 
told  of  a  many  thousand  warlike  French 
that  were  embatteled  and  rank'd  in  Kent ;" 

Milton,  Par.  Losi,  5.  353  : 

.     ,     .     "  in  himself  M-as  all  his  state, 
more  solemn  than  the  tedio\is  pomp  that  waits 
on  princes,  when  their  rich  retinue  long 
of  horses  led  and  grooms  besmeared  with  gold 
dazzles  the  crowd  and  sets  them  all  ar/ape  ;'' 

Sir  W.  Scott,  Lady  of  the  Lake,  1.  17  : 

"  the  maiden  paused,  as  if  again 
she  thought  to  catch  the  distant  strain ; 
with  head  upraised  and  look  intent, 
and  eye  and  ear  attentive  bent, 
and  locks  flung  back  and  lips  apart, 
like  monument  of  Grecian  art, 
in  listening  mood  she  seemed  to  stand 
the  guardian  naiad  of  the  strand  ;" 

and  Mr.  Conington's  "  lip  compressed"  being  a  mistake  not 
merely  with  respect  to  Virgil's  meaning,  but  with  respect  to  the 
natural  phenomenon,  and  descriptive  of  the  habitus,  not  of  u 


I   COXTIC. TEXEBAXr]  BOOK    II.  5 

jileased  and  attentive  listener,  but  of  a  pugilist,  or  the  Cor}'- 
phaeus  of  a  party — some  Cromwell  or  some  Gladstone — who 
throws  down  his  bill  on  the  table  and  defies  you  to  reject  it], 
and  on  tlie  otlier  hand  by  the  general  use  of  solvere 
ora,  resolcere  ora,  mncere  ora,  aperire  om — all  plainly  opposites 
of  tenere  ora — to  express  the  breaking  of  silence,  the  beginning 
to  speak.  Nor  is  direct  testimony  to  the  same  effect  altogether 
wanting,  the  passage  having  been  thus  paraphrased  by  Sulpicius, 
Antiiol.  Lai.  Burm.  (ed.  Meyer),  2'23.  7 : 

"  couticuere  omnes,  intentiqne  ore  loquentis 
ora  tenent^' 

where — "intentiore  loquentis"  expressing  fully  and  unmistak- 
ably the  intentness  with  which  the  hearers  look  the  speaker  in 
the  face — the  remaining  words,  viz.,  "  ora  tenent,"  can  hardly 
by  possibility  be  anything  else  than  keep  their  mouths  quiet,  i.  e., 
sai/  nothing. 

Ora  tenere  is  thus  the  Latin  representative  of  the  Greek 
arofia  fX"»'»  equally  figurative,  and  equally  signifying  to  keep 
silence,  as  the  two  following  examples  sufficiently  testify,  Earip. 
ISuppI.  513  : 

(Tiy\  ASpaTT,  «;;^«  (TTo/j.a, 
Kai  /XT]   Trtirpoa'di  toiv  ffxuiv  tovs  uovs  \oyovs 

Soph.  Trachin.  076  (Senex  to  Hyllus)  : 

ffiya,  TfKvov,  fxri  Kiyrjaris 
aypiav  oSui'Tjr  Trarpos  wfxo(ppot'os, 
^T]  yap  irpoTTfT-qs.      a\\'  itrxe  SoKUfv 
(TTo/xa  ffov. 

And  ihe  ora  tenebant  of  our  text  is  our  author's  usual  modi- 
fied repetition  in  the  latter  part  of  his  verse — whether  for  the 
sake  of  the  greater  impressiveness,  or  the  greater  ease  and 
fluency  of  versification,  or  the  less  difficult  introduction  of  an 
additional  thought  (on  this  occasion,  i.ntenti),  or  whether  for  all 
tliree  purposes  at  once — of  the  thought  just  expressed  in  the 
former  part  (on  this  occasion,  coxticuere).  Compare  (rr), 
8oph.  Trachin.  976  (just  quoted),  where  the  thought  aiyn  is 
repeated  in  the  sfwaie  figurative  form  in  which  the  thonght  cox- 


6  AENEIDEA  [1  co^^nc. — tenebaxt 

TicuERE  is  repeated  in  our  text  {aiya,  laxs  aTojia  :  conticuere, 
ORA  tenebant),  the  thought  Sokwv  being  added  to  the  repetition 
in  the  Grreek,  in  the  same  manner  as  the  thought  intenti  is 
added  to  the  repetition  in  the  Latin,  {b) ,  Eurip.  Siq)j)l.  513  (just 
quoted),  where  the  thought  aiya  is  not  only  repeated  in  the 
same  figurative  form  in  which  the  thought  conticuere  is  re- 
peated in  our  text  {aiy,  ex^  orojua  :  conticuere,  ora  tenebant), 
but  re-repeated  and  enlarged  upon  throughout  the  whole  of  the 
next  verse.   (<»),  Eurip.  Aitdrom.  250 : 

where  the  thought  anoino  is  repeated  in  the  same  figurative  form 
in  which  the   thought   conticuere  is  repeated   in   our   text : 

(rihitTOJy   Zin\aZ,Vfxai  arofxa  :    CONTICUERE,  ORA  TENEBANT.        illld 

(«f),  Plochiri  Poematium  dramaticum: 

ffiya,  aiicira,  atpiyje  roSe  \avpov  ffro^a, 

where  the  thought  aiya,  already  repeated  in  atwiTa,  is  re-repeated 
in  the  same  figurative  form  in  which  the  thought  conticuere  is 
repeated  in  our  text  {(riya,  cntoTra,  acpiyyt  rode  Xavpov  arofia  : 
conticuere,  ora  tenebant),  the  thought  Xavpov  being  added 
to  the  re-repetition  in  the  Greek,  as  the  thought  intenti  is 
added  to  the  repetition  in  the  Latin.  That  the  repetition,  so 
manifest  and  unmistakable  in  these  examples,  has  so  long  es- 
caped detection  in  our  text  is  owing  to  two  causes :  first,  to  the 
ambiguity  of  ora,  a  word  equally  significant  of  face  and  of 
month ;  and,  secondly,  to  the  modification  of  the  repetition  by 
the  change  of  time :  conticuere,  tenebant — they  have  become 
silent  and  ivere  holding — a  change  of  time  necessary  to  the  full 
expression  of  the  thought :  tJwy  ceased  to  speak  and  ice  re  continu- 
ing silent. 

Nor  is  a  right  interpretation  of  our  text  the  sole  fruit  of  a 
right  understanding  of  the  expression  teneir  ora.  The  interpre- 
tation of  other  passages,  not  only  of  Yirgil,  but  of  other  authors 
also,  is  rectified  at  the  same  moment,  ex.  gr.  (1),  Aen.  11.  120 : 

.     "  illi  obnfupucre  silentes 
couversique  oculos  inter  se,  atque  ora  tenebant  ," 

not   tlivi/  stood  in   silent  astouishnient  Jooliing  at  I'acU  other,  and 


1   CONTIC. TENEBA.NT]  BOOK    II.  7 

held  their  faces  (fixed),  but  they  stood  in  silent  astonishment  looking 
at  each  other,  and  held  their  mouths  (quiet),  i.  e.  withheld  their  utter- 
ance, or  speech  =  said  nothing — "  ora  tenebant"  being  a  modified 
repetition  (variation)  of  the  theme  "  obstupuere  silentes,"  as  ora 
TENEBANT  in  our  text  is  a  modified  repetition  (variation)  of  the 
theme  conticuere  ;  and  "  conversi  oculos  inter  se,"  a  third  thought 
thrown  in  between  theme  and  variation,  and  attached  to  the 
former  ("silentes  et  conversi  ocuhis  inter  se  obstupuere"),  as 
intenti  in  our  text  is  a  third  thought  thrown  in  between  theme 
and  variation,  and  attached  to  the  latter  (ora  tenehant  in- 
tenti).    {%),Acn.  8,520: 

.     .     .     "  defixique  ora  tenebant 
Aeneas  Anchisiades  et  fidus  Achates, 
multaque  dura  suo  tristi  cum  corde  i)utabant," 

where  the  meaning  is:  standi)ig  fixed  in  one  position,  kept  their 
mouths  (quiet),  i.e.,  said  nothing,  and  revolved  many  hardships  with 
their  minds  ;  and  where  the  silence  referred-back-to  in  the  words 
"  multaque  dura  suo  tristi  cum  corde  putabant"  has  not  been 
mentioned  at  all,  if  the  words  "  defixi  ora  tenebant"  be  rightly 
interpreted  kept  their  faces  fixed.  (3),  Ennius,  ap.  Cieer.  dcDivi- 
uatioue,  1.  J^8  (ed.  Orelli)  : 

' '  sic  expectabat  populus  atque  ora  tenebat 
rebus,  utri  magni  victoria  sit  data  regni ;" 

not,  the  people  expected  and  held  their  faces  fixed,  but  the  people 
expected  in  silence.     Aiiil  (4),  Val.  Flaee.  4.  322  : 

.     .     .     "  qua  mole  iacentis  [Amyci] 
ipse  etiam  expleri  victor  nequit,  or«que  longo 
comminus  obtutu  mirans  tenet  ;^^ 

where,  far  more  than  either  in  our  text  or  in  any  of  the  just 
cited  examples,  ora  toiere  might  (on  account  of  the  superadded 
"  obtutu")  be  suspected  of  meaning  to  hold  the  face  fixed  [admir- 
ing, holds  his  face  fixed  in  a  long  gaze)  ;  but  where,  nevertheless, 
ihQ  "  obtutu  ora  premit"  of  Statins  X.Theh.  1.  U90 : 

.     .     .     "  stupet  omine  tanto 
defixiis  senior,  divina  oracula  Phoebi 
agnoscens,  niouitusqne  datos  vocalibus  antris.  . 
obtitfn  gclida  ora  jjrciuU,  laotusquc  per  artus 
horror  iil  ' ' 


8  AENEIDEA  [1  co>'tic. — xEXEBAyr 

(plainly  incapable  of  being  understood  of  the  face  at  all,  and 
equally  plainly  nothing  more  than  an  emphatic  "  obtutu  ora 
tenet")]  forbids  us  to  find  other  meaning  than  keepfs  silence  in 
a  long  gaze  of  admiration — gazes  long  in  silent  admiration.  And 
so,  precisely,  "  obtutu  tenet  ora,"  Aen.  7.  21^9 : 

"  talibus  Ilionei  dictis  defixa  Latinus 
obtutu  tenet  ora,  soloque  immobilis  haeret, 
intentos  volvens  oculos'' 

— the  very  passage  which  has  been  put  foi'ward  as  demonstrative 
that  the  expression  ora  tenere  signifies  to  hold  the  face  fixed — is  not 
holds  his  face  fixed  in  a  gaze,  rolling  his  eijes  intently,  but  (as  sufii- 
oiently  shown  by  the  examples  just  now  commented  upon,  viz. : 
Val.  Flacc.  4.  322,  and  Stat.  TJieb.  1.  U^O)  holds  his  month  fixed 
in  a  gaze,  rolling  his  eyes  intently,  i.  e.,  gazes  with  fixed  and  silent 
mouth,  and  rolling  eyes  intent.  Or,  if  to  any  one  those  example* 
be  unsatisfactory,  let  him  compare  Stat.  Theh.  11.  j^9  : 

"  stabat  in  Argolicae  ferrato  mai'giBe  tunis 
egrcgiiis  lituo  dextri  Mavortis  Enipeus 
hortator ;  sed  nunc  niiseris  dabat  utile  sigmim, 
suadebatque  fiigam,  et  tutos  in  castra  receptus  ; 
cum  subitum  obliqiio  descendit  ab  aere  vulnus, 
urgentisque  sonuni  laeva  manus  aiire  retenta  est 
sicut  erat;  fugit  in  vacuas  iam  spiritus  auras, 
iam  gelida  ora  tacent,  carmen  tuba  sola  pcregit," 

where  there  is  no  ambiguity,  and  no  matter  in  which  of  its  three 
senses — month,  face,  head — ''ora"  be  understood,  not  fixedness  of 
feature  but  only  silence  can  by  any  possibility  be  meant ;  just  as 
not  fixedness  of  feature,  but  only  silence,  profound  silotce  can  by 
any  possibility  be  meant  in  the  exact  0  vidian  parallel,  I  might 
almost  say  repetition,  of  our  text,  ex  Ponto,  2.  5.  kl : 

*'  cum  tu  desisti,  moiialiaque  ora  quierunt, 

clausaque  non  longa  conticuere  mora," 

where  "  conticuere"  is  the  modified  repetition  (variation)  of  the 
theme  "  ora  quierunt,"  as  the  ora  tenebaxt  of  om-  text  is  the 
modified  repetition  (variation)  of  the  theme  conticuere  ;  and 
where  to  the  variation  are  added  the  thoughts  "  clausa"  and 
"  non  longa  mora"  in  the  same  way  as  to  the  variation  in  our 
tvxt  is  added  the  thouglit  intexti. 


1  coxTic. — tkxkhaxt]  BOOK  II.  9 

With  the  active  tenere  ora,  premere  ora,  compare  the  passive 
ora  quiescere,  ora  reqiiiescere ;  Ovid,  ex  Ponto,  2.  5.  U7  (just 
quoted)  : 

"  cum  tu  desisti,  mortaliaque  ora  quientttt ;" 

Aen.  6.  102  : 

"  ut  primiim  cessit  furor,  et  rabida  ora  quierunt ;" 

ibid.  6.  300 : 

"  ut  primum  placati  animiet  trepida  ora  qxkrnnt  ;" 

Tropert.  3.  10. 0  : 

"  Alcyonum  positis  reqiiiefn'ant  ora  querclis, 

increpet  absumptum  nee  sua  mater  Ityn" 

— in  which  passages  "  quierunt"  and  "  requiescant "  express 
quiet,  rest  from  action,  exactly  as  "  quievit,"  last  word  of  the  third 
book,  expresses  quiet,  rest  from  action  ;  with  this  only  difference, 
that,  the  subject  of  "  quierunt"  and  "  requiescant"  being  "  ora," 
quiet  of  the  mouth  only  is  meant ;  whereas  in  the  third  book, 
the  subject  of  "  quievit"  being  Aeneas,  quiet  both  of  mouth  and 
limbs  is  meant :  Aeneas  not  only  ceased  to  speak,  but  ceased  to 
gesticulate ;  and  the  thought  which  so  appropriately  and  impres- 
sively closes  the  third  book  is  neither,  with  Burmann  and  Wun- 
derlich,  "  somno  se  tradidit,"  nor  with  Wagner  in  his  edition  of 
Heyne  (1832),  "  narrare  desiit,"  but  with  Wagner  (1861)— 
studiedly,  however  imperfectly,  translating,  as  is  his  wont,  from 
my  "  Twelve  Years'  Voyage"  (part  2,  p.  53),  and  my  paper  in 
the  Goettingen  Philologus  (vol.  11,  p.  480) — "  Non  cubitum  ivit, 
sed  finita  narratione  rediit  ad  habitum  compositumet  quietum." 
How  much  more  in  ancient  times  than  at  present  the  notion  of 
motion  was  contained  in  the  notion  of  speech  appears  less,  perhaps, 
from  the  so  frequent  expressions :  tenere  ora,  premere  ora,  t^'^iv 
aTOfxa,  and  their  opposites  :  sol  cere  ora,  rosolrcre  ora,  morere  ora, 
aperire  ora,  Siai/jnv  to  aTO/xo,  \vtiv  to  (tto{iu,  avoiyuv  to  aTOfia 
(for  similar  expressions  are  not  uncommon  either  in  our  own  or 
other  modern  languages),  than  from  the  strong  pictures  of  im- 
mobility of  mouth,  face,  and  even  of  the  whole  person,  so  often 
presented  to  us  by  ancient  writers  along  witli  tlie  }»icture  of 


10  AENEIDEA  [1  contic— tenkbant 

silence.     Some  of  these  pictures,  viz.,  A(m.   11.  120 ;   8.  520 ; 
7.  2U9j  will  be  found  cited  above ;  another  is  Aen.  6.  y^69  : 

"  ilia  solo  fixes  oculos  aversa  tenebat, 
nee  magis  incepto  vultum  sermone  movetiir 
qiiam  si  dura  silex  aut  stet  Marpesia  cautes." 

Compare  also  Ovid,  Met.  13.  538 : 

.     .     .     "  obniutuit  ilia  dolore, 
et  pariter  vocem  lacrymasque  introrsus  obortas 
devoiat  ipse  dolor,  duroque  simillima  saxo 
torpet." 


md.  6.  301 . 


.     .     .     ' '  orba  resedit 
exanimes  inter  natos  natasqiie  viriimqiie, 
dirigiiitqiie  malis.     niillos  movet  aura  capillos. 
in  vultu  color  est  sine  sanguine,     lumina  moestis 
stant  immota  genis.     nihil  est  in  imagine  vivi. 
ipsa  quoqne  interius  cum  duro  lingua  palato 
congelat,  et  venae  desistunt  posse  moveri. 
nee  flecti  cervix,  ncc  brachia  reddere  gestus, 
nee  pes  ire  potest :  intra  quoque  viscera  saxum  est.'' 

Philemon,  Fragm.  16  {AnthoL  Pal.)  : 

E7C0  \iOov  ixiv  rriv  'NioPr]v,  juo  tovs  Oeovs, 
ovSetroT    eTret(Tdr]V,  ovSe  vvv  TTeiffOijffofjiai 
ws  toi/t'  fyevtr'  avdpunros'  vtto  5e  roiv  kukoiv 
Tuv  trvfiTrfffovToiv  TOv  T€  (XvfjifiavTos  TraOuvs 
ovSev  AaArjtroi  hwafiiVT]  irpos  ov^^va. 
irpoiTrjyopevdri  5ia  to  jxt)  (pcav^iv  \t6os. 

Taul.  Silentiar.,  Anf/ioL  Pa/.  7.  588  : 

Aafjioxapis  fxoiprjs  ttu^ottji'  tiTreSutraTo  cnyrtv 
<j>ev  TO  KaKov  fjiOV(ri]s  fiap^iTOV  Tjpe/xeei. 

In  this  last,  however,  the  quiet,  rest,  or  stirring  no  more,  which 
accompanies  and  completes  the  silence  of  the  musician,  is  not  the 
musician's  own,  but  his  instrument's. 

CoxTicuERE.  "  Conticuerunt,  non  tacuerunt,  quia  omnes," 
La  Cerda.  That  cokticuere  expresses  not  that  they  were  all 
silent  together,  but  that  the  silence  of  one  and  all  (of  the  omnes) 
was  deep  a,nd  jyer/eef,  appears  firstly,  from  "  conticuit"  being 
the  very  word  used  (n),  in  the  last  verse  of  the  third  book  to 
express  the  silence  of  Aeneas — of  Aeneas  singly  and  alone  : 


1  coNTic. — tknkbant]  EOOK  II.  11 

"  coiitleiiit  tandem  faftoque  hie  fine  qnievit  ;'' 

and  (b),  in  verse  54  of  the  sixth  book,  to  express  the  silence  of 
the  Sibyl  singly  and  alone  ("  talia  fata  coiificuit")  ;  as  well  as  the 
very  word  used  (e),  by  Apuleius  to  express  the  similar  silence, 
or  ceasing  to  speak,  of  Psj'che,  Met.  4-  87  :  "  Sic  profata  virgo 
conticuit"  not  to  insist  on  its  being  the  very  word  (fl),  by  which 
Statins,  Theh,  8.  267,  expresses  the  silence  on  board  a  ship  at  sea 
in  the  dead  of  night : 

"  sic  iibi  per  fluctus  uno  ratis  obnita  somno 
coHticuit,  tantique  maiis  secura  inventus 
mandavere  animas,  solus  stat  puppe  niagister 
pervigil,  inscriptaque  deus  qui  navigat  aluo  ;" 

and  the  very  word  (c) ,  by  which  Severns  (see  below)  sets  before 
us  the  deep  silence  observed  by  Latin  Eloquence  mourning  the 
death  of  Cicero  ;  secondly,  from  the  well-known  general  use 
of  the  particle  con  to  intensify  the  action  of  an  individual ; 
tliii'dly,  from  the  little  occasion  there  was  that  the  idea  ex- 
pressed by  the  very  next  word  should  be  anticipated;  and,  more 
than  all,  from  "  conticuere"  being  the  precise  word  used  by 
Ovid  [ex  Ponto,  2.  5.  U7)  to  express  the  complete  silence  of  his 
friend  Salanus's  one  only  mouth  : 

"  cum  tu  desisti,  moitaliaque  ora  quierunt, 

elausaque  non  longa  conticuere  mora." 

But  CONTICUERE  is  uot  merely  they  were  entirely  silent,  it  is 
something  more ;  it  expresses  the  passage  from  the  state  of 
speaking  to  the  state  of  silence  :  they  Juwe  beeome  entirely  silent, 
or,  which  is  the  same  thing,  they  have  entirely  ceased  to  speak, 
exactly  as  3.  718,  "  conticuit  tandem,"  at  length  he  has  become 
entirely  silent,  or,  which  is  the  same  thing,  has  entirely  ceased  to 
speali.     Compare  Eleg.  in  obit.  Maecen.  52 : 

"  postquam  victrices  coitticnere  tubac" 

{((fter  the  trumpets  have  entirely  ceased  to  sound^.  Severus,  de 
niorte  Ciceronis  Fracjni.,  A)ithol.  Lat.,  Burm.  (ed.  Meyer),  124. 
10: 

'•  abstulit  una  dies  aevi  dccus,  ictaque  luctu 
conticuit  Latiae  tiistis  Facundia  linguae" 

[Latin  Eluqnencc,  md  and  mournintj,  has  entirely  ceased  to  spea/c^. 


12  AENEIDEA  [1  comic— tkx>:baxt 

Strong  in  itself,  and  no  matter  where  placed,  conticuere  is 
doubly  strong  owing  to  its  position  before,  not  after,  its  nomi- 
native ;  still  stronger  owing  to  its  position,  first  word  in  the  verse ; 
and  stronger  still,  owing  to  the  verse  in  which  it  is  first  word 
being  first  verse  of  the  book. 

Intexti.  Not,  with  Conington  and  the  commentators  gener- 
ally, "  to  be  taken  adverbially  and  as  part  of  the  predicate," 
but  to  be  taken  adjectively  and  as  equivalent  to  a  predicate  :  in- 
tent, i.  e.,  being  intent :  the  whole  company  ceaned  talhing,  and  being 
intent  was  si/ent,  exactly  equivalent  to  teas  intent  and  silent; 
iNTENTi  being  as  thoroughly  in  form  and  more  thoroughly  in 
sense  an  adjective  than  was  ever  any  one  of  Horace's  four  un- 
questioned and  imquestionable  adjectives,  "invidus,"  "iracun- 
dus,"  "  iners"  and  "  vinosus."  Settled  the  grammar,  what  is 
the  meaning  of  the  term?  Of  course,  intent,  Q&rm..  gespannt ; 
both  of  them,  terms  expressive  of  a  state  intermediate  between 
the  state  expressed  by  lent  us  and  that  expressed  by  guavus 
or  sedulus;  that  intennediate  state  between  slack  and  full- 
drawn,  which  a  harper,  speaking  of  his  harp,  might  designate 
by  the  term  strung ;  that  intermediate  state  between  remiss  and 
excited,  in  which,  according  to  Eoman  historians,  Eoman  sol- 
diers, prepared  and  on  the  qui  rice,  used  to  await  the  enemy  ;  Li  v. 
80.  10  :  "Parati  atque  intenti  hostium  adventum  opperiebantur." 
Except  for  this  word,  it  might  have  been  supposed  that  Aeneas 
took  advantage  of  a  hush  or  lull  in  the  conversation — a  moment 
of  accidental  silence — to  begin  his  story.  This  word,  informing 
us  that  when  Aeneas  began,  the  minds  of  the  company  were 
already  in  a  fitting  state  to  hear,  prevents  the  mistake.  All 
present  had  heard  the  queen's  command,  and  perceiving  it  was 
about  to  be  obeyed,  had  become  silent  and— not  attenti,  for,  no 
Avord  having  yet  been  spoken,  there  was  as  yet  nothing  to  attend 
to,  nothing  to  justify  an  ad,  but — intexti,  intent,  strung,  if  I 
may  so  say,  not  to  make,  but  to  Jiear,  the  music. 


3-6  IXFINDUM— QUIS]  BOOK    II.  13 


2. 

INDE 


This  word  and  the  change  from  perfect  to  imperfect  in  the  pre- 
ceding verse  point  out  the  precise  time  when  Aeneas  began  to 
speak,  viz.,  after  the  company  had  ceased  talking,  and  ichile  they 
were  silent  and  on  the  qui  rive.  Had  cum  been  used,  as  it 
might  have  been  used  by  an  inferior  writer  endeavouring  to  ex- 
press the  thought  which  Virgil  has  expressed  by  inde,  the  mean- 
ing might  have  been  supposed  to  be  that  it  was  only  ^l•hen  Aeneas 
began  his  narrative  the  company  ceased  to  talk  and  became 
silent  and  intent.  Inde  makes  [say  rather  shoiddynahe,  for  have 
we  not 

"  all  were  attentive  to  the  godlike  man, 
when  from  his  lofty  couch  he  thus  began," 


and 


"  each  eye  was  fixed,  each  lip  compressed, 
when  thus  began  the  heroic  guest"  ?] 


such  misapprehension  impossible  :  all  have  entirely  ceased  to  talk, 
and  were  continuing  silent  and  intent;  inde  {then — thereafter — 

ne^t)   TORO  PATER  AENEAS  SIC  ORSUS  AB  ALTO. 


3-6. 

INFANDUM QUIS 


VAR.  LECT. 
IpuHct.']  DOLOKEM.    TROiANAS  .  .  .  FUi— Quis   III  Haeckerm.   (Muetzel, 

1852);  Ladewig. 
\^puncL'\  DOLOEEM,  [or ;]  troiaxas  .  .  .  FUl.    QUis  III  All  editors  previous 

to  the  appearance  of  Haeckermann's  observations  in  Muetzel's  Zeitschr. ; 

Wagner  (1841),   Lect.  Vinj.  and  Praest.,  the  former  containing  the 

author's  very  weak  defence  of  the  ancient  punctuation. 
[jiunct.'}  DOLOKE.M.   TKOiAXAS  .  .  .  FUi,  QUIS  III  Haupt ;  Ribbeck. 


14  AENEIDEA  [3-5  infandtjm— d.vnai 


3-5. 

INFANDUM  REGTNA  lUUES  RENOVARE   DOLOREM 
TROIANAS  tJT  OPES  ET  LAMENTABILE  REGNUM 
ERUERINT  DANA! 


Haeckermann  (Miietzel's Zeitschrift)  separatesTROiAKAs,  &c., from 
the  preceding  by  a  period  placed  at  dolorem,  and  Ribbeck  has 
followed  the  example— a  bad  example,  as  I  think.  No  doubt 
it  may  be  urged  in  favour  of  his  view  that  Aeneas's  proem, 
thus  confined  to  a  single  verse,  becomes  more  emphatic,  more 
modest,  more  graceful,  and  more  touching ;  and  the  woes  and 
fall  of  Troy — beginning  a  new  sentence  and  a  new  line,  and 
in  the  objective  case,  preceding  the  tears  of  the  Myrmidons 
and  Ulysses'  soldiery — occupy  a  more  dignified  position  than 
tacked  to  the  tail  of  Aeneas's  grief.  Compare  Silius's  imitation, 
2.  650  (of  the  fall  of  Saguntum)  : 

"  quis  diros  urbis  casus,  laudanclaqiie  monstra, 
et  fidei  poenas,  et  tristia  fata  piorum 
temperet  evolvens  lacrymis  P    vix  Punica  flotii 
cessassent  castra,  ac  miserescere  nescius  hostis," 

where  the  tears  and  their  object  occupy  the  same  relative  posi- 
tion as,  according  to  Haeckermann's  punctuation,  they  occupy 
in  our  text.  But  I  strongly  incline  to  the  other  punctuation 
given  in  the  Vfir.  Led.  above,  (1),  on  account  of  the  monotony 
of  three  successive  verses  terminated  each  by  a  period.  [%),  be- 
cause three  successive  verses  terminated  each  by  a  period  are, 
when  first  verses  of  a  book,  worse  than  monotonous ;  disajjpoint 
the  reader  impatient  to  get  on  ;  make  him  feel  as  if  he  had 
stumbled  three  times  on  the  threshold,  or  as  if  the  door  had 
been  shut  three  times  in  his  face.  (3),  because  at9. 66,  where 
see  Bern.,  "  dolor"  followed  by  "  qua  temptat  ratione  aditus" 
affords  a  very  exact  parallel  for  dolorem  followed  by  ut  erue- 
RiNT  DANAi  TROIANAS  OPES,  uot  to  spcak  of  the  SO  similar  struc- 
ture, 2.  120  : 


3-5  I>fFAXDUM— DAXAl]  BOOK    II.  15 


12.  657 


obstupuere  aninii,  gelidusque  per  ima  cxicimit 
ossa  tremor,  cui  fata  parent,  que  in  poscat  Apollo." 

.     .     .     "  mussat  rex  ipse  Latinus, 
quos  generos  vocet,  aut  quae  sese  ad  foedera  flectat." 


And  (4),  because  Statius's  imitation,  Theh.  5.  29  (ed.  Miiller) : 

.     .     .     "  immania  vulnera,  rector, 
integrare  iubes,  Fiirias  et  Lemnon  ct  atris 
arma  inserta  toris  debellatosque  piidendo 
euse  mares," 

is  plainly  an  imitation  not  of  dolorem  separated  from  the 
sequel  by  a  period,  but  of  dolorem  explained  by  troiaxas  ut 
oi'ES — the  "  immania  vulnera,  rector,  integrare  iubes"  of  Statins 
corresponding  as  exactly  as  possible  to  Virgil's  ixfaxdum, 
REGiNA,  lUBEs  RENOVARE  DOLOREM ;  and  the  "Furias,  et  Lem- 
non et  aretis  arma  inserta  toris  debellatosque  pudendo  ense 
mares"  of  Statins  being  his  explanation  of  "  immania  vulnera," 
exactly  as  the  troianasut  opes  et  lamextabile  regxum  erue- 

RIXT    DAXAI,  QUAEQUE    IPSE   MISERRIMA   VIDI,    ET   QUORUM    PARS 

MAGXA  Fui  of  Virgil  is  his  explanation  of  ixfaxdum  dolorem. 
IxFAXDUM.  The  English  and  Grerman  translators  (with  the 
exception  of  Dryden  and  Sir  J.  Denham,  who  never  even  so 
much  as  attempt  the  true  meaning  of  any  of  Virgil's  words) 
agree  in  rendering  ixfaxdum,  ineffable,  that  cannot  he  told: 
"  untellyble"  (Douglas)  ;  "  cannot  be  told"  (Surrey)  ;  "  past 
utterance  severe"  (Beresford)  ;  "  unaussprechlichen"  (Voss).  So 
also  Forbiger,  in  his  note  on  the  passage  :  "  Qui  tantus  est  ut 
verbis  exprimi  non  possit."  Such,  however,  is  not  the  meaning 
of  the  word,  but,  primarily,  that  should  not  he  told,  that  ought  not 
to  be  told ;  too  horrible,  too  terrible,  to  he  told ;  and,  therefore,  se- 
condarily, horrible,  cruel,  agonising.  Compare  Aen.  1.  255  : 
"■  navibus  (infandum  !)  amissis."  2.  132  :  "  iamque  dies  in- 
fanda  aderat."  2.  84  :  "  insontem,  infando  indicio."  4.  85  : 
"infandum  si  fallere  possit  amorem."  4.  613:  "infandum 
caput."  Nay,  so  little  is  infandus  ineffable  that  it  is  even 
joined  with  memoratu  by  Apul.  3Iet.  10.  221  :  "Vocatoque 
uno  et  altero,  ae  deinde  pluribus  conservis,  demonstrant  in/an- 


16  AETfEIDEA  [3-5  ixfaxdum— danai 

dam  memoratu  hebetis  iumenti  gulam"  [hot,  surely,  ineffable  %)  be 
told,  but  horrible  to  be  told]. 

The  Greeks — always  so  much  less  precise  in  their  language 
than  the  Romans — seem  to  have  used  their  appr\Toq  and  atparog  in 
both  senses,  in  th-at  of  inejfahilis  no  less  than  in  that  of  infanduft. 
Compare  Soph.  Aniig.  555  (ed.  Brunok) : 

Ant.    av  fj-ev  yap  €t\ov  (^tjV  eyoi  Se,  Kardavetv. 
Ism.    oW'  ovk  stt'  apprjr o is  yt  tois  ffiots  Koyots 

(where  apptirog  is  simply  nntold,  iinmid).     Soph.  AJax,  773  : 

tot'  avTKpaivei  Setvov  apprjr ov  t    eTros. 

Soph.  Oed.  R.  Ifdli-  :  apprir'  apptjTwv  (pomoig  rfXfo-avra  \fpcriv 
(in  both  which  last  instances  appt}Tog  is  ivfandous).  Eurip. 
Hcc.  705 : 

appijT  ,  avwvofj.ao'Ta,  dav^iarwv  irepa, 
ovx'  ocTia  t',  oi/S'  aveKTa 

(where  it  does  not  clearly  appear  in  which  of  the  two  senses  the 
word  is  used).     Eurip.  Ion,  782  : 

wws  <pr]s;  a<paTov  aKparoy  avavSrjrov 
Koyov  efioi  dpons- 

[quid  ais  ?  infandam  infandam  inauditani 
rem  niihi  narras]. 

Soph.  Oed.  R.  1313 : 

»£»  ffKorov 
Vf<pos  ffioy  airoTpoirov,  ftrnrXofitvov  aiparov 
aSafiarov  rt  Kat  hvaovpiarov. 

Soph.  Oed.  C.  U62  : 

iSe  fi.a\a  fifyas  fpfinfrai 
KTuiros,  oS'  aiparoi 
Aiofio\os 

— in  which  three  last  places  aiparog  is  no  less  ambiguous. 

There  are  other  Greek  equivalents  for  infandus.  (1),A  less 
ambiguous  one  than  either  appr^Tog  or  atparog  is  airoppi^rug  ( forbid- 
den, renounced;  therefore,  to  be  regarded  with  horror),  as  Aristaen. 
1.  16:  EptoTiiripnTtawv  anoppr^TU),  Kar  tfiavrov  i^aoKOv  airo' 
pwv.     (*),  Another  is  dvawwinog,  as    Apollon.  Rhod.  2.  258 


3-5  iN'FAXDrir— Quis]  BOOK   II.  17 

(Phineus  assming  Jason  that  the  gods  will  not  Le  displeased  at 
his  expelling  the  Harpies) : 

Kai  To5'  6ir'  o<pQaKixiav  aXaov  V€(pos,  oi  6'  airevipOev 
Saifioves,  01  fiTjS'  a>5e  davovri  inp  eu/xeveoifv, 
CDS  ovTis  6fod(v  x^^os  fffaerai  (ivfK   apwyr}s. 

(3),  Also  Svo-^paSrjCj  a7jo<ppaQ,  and  ^vafpi^fjog,  as  Eurip.  ITec. 
193  (ed.  Porson),  (Hecuba  to  Polyxena)  : 

av^tw,  irai,   SuffcpTifiovs  (pa/iias, 
ayyfWovff'  Apyeiwv  So^ai 
i|/7ji/ia)  ras  ffas  wfpt  fj.oi  y^vxai. 

And,  finally,  (4),  another  is  (for  the  Greek  language  is  as  end- 
lessly rich  and  various  as  it  is  little  precise)  ovXofxtvoQ,  as  Horn. 
0(1.  11.  j^or : 

aWa  /xoi  AiyiaSos,  Teu|as  Oavarov  re  jxopov  t€, 
fKTa  ffvv  ov\ofxivr)  oA.o;^co,  oiKOfSe  KaKea'aas, 
henrvKTffas, 

with  which  compare  Yirgil,  Aen.  11.  266 : 

"  ipse  Mycenaeus  magnorum  ductor  Achivum 
conhigis  mfandae  prima  inter  lumina  dextra 
oppetiit ;  devictani  Asiam  subsedit  adulter," 

where  our  author  himself  has  very  plainly  selected  infandus 
as  the  most  fitting  representative  of  the  ovXontvoq  of  his  proto- 
type, thus  furnishing  the  hint — not,  so  far  as  I  know,  yet  taken 
by  any  Latin  translator  of  the  Iliad — to  translate  the  ouAo/ifinji' 
of  the  second  verse  of  that  poem,  not  by  perniciosam,  but  pre- 
cisely by  infandam. 

The  secondary  meaning  of  infandus,  \\z.,  horrible,  ahomiii- 
able,  follows  the  word  into  the  English,  as  Howell :  "  This  ia- 
fandous  custom  of  swearing,  I  observe,  reigns  in  England  lately, 
more  than  anywhere  else." 


HEXRY,   AEXEIDEA,  VOL.   H. 


18  AENEIDEA  [5-6  qxtaeqite— fui 


5-6. 

QUAEQUE  IPSE  MISERRIMA  YIDI 
ET  QUORUM  PARS  MAGNA  FUI 


QuAEQUE  is  epexegetic  and  limitative ;  the  meaning  of  Aeneas 
being,  not  that  he  will  describe  the  taking  of  Troy  and  the 
miseries  he  had  himself  witnessed,  but  that  he  will  describe  so 
miwh  of  the  taking  of  Troy  and  its  miseries  as  he  had  himself 
witnessed. 

The  view  thus  suggested  by  the  grammatical  structure  of  the 
introductory  sentence  is  confirmed  by  the  narrative  itself ;  for 
Aeneas,  having  briefly  mentioned  the  building  of  the  wooden 
horse  and  the  concealment  of  the  Grecian  navy  at  Tenedos, 
immediately  proceeds  to  say  that  he  was  one  of  those  who 
issued  out  of  the  gates  rejoicing,  as  soon  as  the  news  of  the  de- 
parture of  the  Greeks  was  bruited  abroad ;  that  he  saw  the 
horse,  and  was  present  at  the  argument  respecting  what  should 
be  done  with  it ;  that  he  saw  Laocoon  fling  his  spear  against  it, 
and  heard  it  sound  hollow ;  that  his  attention  was  drawn  off  by 
the  sudden  appearance  of  Sinon,  of  the  whole  of  whose  story  he 
was  an  ear- witness;  that  he  was  one  of  those  who  agreed  to 
spare  Sinon's  life ;  that  he  saw  the  two  serpents  come  across  the 
sea,  and  destroy  Laocoon  and  his  two  sons  ;  that  he  assisted  to 
break  down  the  wall  in  order  to  admit  the  horse  into  the  city ; 
that  Hector  appeared  to  him  in  a  dream,  and  informed  him  that 
the  city  was  on  fire  and  could  not  be  saved — advised  him  to  fly, 
and  committed  the  Penates  to  his  charge  ;  that  on  awaking 
he  saw,  from  the  roof  of  the  house,  the  city  in  flames ;  that, 
flying  to  arms,  he  met  Pantheus,  the  priest  of  Apollo,  escaping 
from  the  citadel,  with  his  gods'  images  and  the  other  sacred 
objects  of  his  religion  ;  that  Pantheus  informed  him  that  armed 
men  were  pouring  out  of  the  horse,  that  Sinon  was  a  traitor  and 
had  fired  the  city,  and  that  the  whole  Grecian  army  was  enter- 
ing at  the  gates ;  that  he  united  himself  with  a  few  friends 


5-6  arAKQiTK—Fui]  BOOK  II.  19 

whom  he  happened  to  meet,  and,  falling  in  with  Androgens  and 
a  party  of  Greeks,  they  slew  them  every  one,  and  clothed  them- 
selves with  their  spoils ;  that,  thus  disguised,  they  for  a  while 
carried  terror  and  death  everywhere,  but  at  length,  in  attempt- 
ing to  rescue  Cassandra  from  a  party  who  were  dragging  her 
from  the  temple,  were  discovered  to  be  Trojans,  and  attacked 
b}^  the  Greeks,  while  the  Trojans,  taking  them  for  Greeks, 
overwhelmed  them  with  missiles  from  the  top  of  the  temple ; 
that,  the  greater  number  of  his  party  having  thus  perished,  he 
with  the  small  remainder  was  attracted  by  the  tumult  to  Priam's 
palace,  from  the  roof  of  which  he  beheld  the  door  forced,  the 
building  set  on  fire,  the  women  and  the  aged  king  driven  for 
shelter  to  an  altar  in  an  interior  court,  and  the  king  himself 
slain  at  the  altar  in  the  blood  of  his  son  ;  that,  his  companions 
having  leaped  in  despair  to  the  ground,  or  given  themselves  up 
to  the  flames,  he  was  left  alone  ;  that,  descending  and  happen- 
ing to  see  Helen  where  she  was  hiding,  he  was  about  to  sacrifice 
her  to  the  Manes  of  his  country,  when  his  arm  was  stayed  by 
Venus,  who  commanded  him  to  seek  out  liis  aged  j^arent  and 
his  wife  and  child,  and  with  them  fly  instantly  from  Troy  ;  and 
who,  at  the  same  time  taking  off  the  veil  which  clouded  his 
mortal  vision,  showed  him  the  gods  actively  and  personally 
engaged  in  the  destruction  of  the  city  ;  that,  having  returned  to 
his  father's  house,  he  saw  the  encouraging  omens  of  a  tongue 
of  fire  on  the  head  of  lulus,  and  a  star  shooting  in  the  direc- 
tion of  Ida  ;  that  he  escaped  out  of  the  city  bearing  his  father 
on  his  shoulders,  and  leading  lulus  by  the  hand ;  that  Creusa, 
following  behind,  was  lost  on  the  road  ;  that,  returning  to  seek 
her,  he  found  his  father's  house  filled  with  Greeks,  and  on  fire ; 
that,  extending  his  search  everywhere,  he  returned  to  the  citadel, 
and  saw  Phenix  and  Ulysses  guarding  captives  find  booty  in 
the  temple  of  Juno  ;  that,  as  he  called  aloud  upon  Creusa  through 
the  streets  and  houses,  her  shade  presented  itself,  and  informing 
him  that  she  was  provided  for  by  the  mother  of  the  gods,  en- 
joined him  to  abandon  all  search  for  her,  and  proceed  upon  his 
divine  mission  to  found  a  new  empire  in  Hesperia,  where  another, 
and  a  royal,  spouse  awaited  him  ;  that  accordingly  he  retiu'ned 

•2» 


20  AEA\E1DEA  [5-6  quakque— fui 

to  tlie  place  Avliere  he  had  ooneealecl  his  father  and  son  and 
domestics,  and  found  there  a  great  number  of  fugitives  from  the 
burning  city,  collected  and  prepared  to  share  his  fortunes ;  and 
that  with  them  and  his  father  and  son  he  bade  adieu  for  ever  to 
Troy,  and  made  good  his  retreat  to  the  mountains. 

Nothing  can  be  plainer  than  that  this  is  a  mere  prr.soiialnav- 
rative  of  one  of  the  principal  sufferers;  every  circumstance  re- 
lated, with  the  single  exception  of  the  concealment  of  the  Gre- 
cian fleet  at  Tenedos,  having  been  witnessed  by  the  relator,  or 
heard  by  him  on  the  spot  from  Pantheus  or  Sin  on.  This  is,  I 
think,  a  sufficient  answer  to  those  critics  who  have  objected  to 
Yirgil's  account  of  the  taking  of  Troy,  that  it  is  by  no  means  a 
full,  complete,  and  strategical  account  of  the  taking  of  a  great 
city  ;  that  many  circiimstances  which  may  be  supposed  to  have 
happened,  and  Avhich  indeed  must  have  happened  on  such  an 
occasion,  have  been  either  wholly  omitted  or  left  unexplained  ; 
and  that,  in  short,  Yirgil  in  his  second  book  of  the  Aeneid  has 
evinced  his  infinite  inferiority  in  strategical  science  to  his  great 
prototype  aud  master,  Homer.  Many  such  objections  have  been 
urged  from  time  to  time  by  various  critics ;  and,  amongst  others, 
by  a  celebrated  personage  whose  opinion  on  any  matter  connected  ' 
with  military  tactics  must  be  received  with  the  greatest  defer- 
ence— I  mean  the  Emperor  Napoleon,  whose  observations  on 
this  subject  are  to  be  found  in  a  volume  published  after  his  death 
under  the  following  title :  "  Precis  des  Guen-es  de  Cesar,  par 
Napoleon,  ecrit  par  M.  Marchand,  a  File  Sainte  Helene,  sous  la 
dictee  de  I'Empereur ;  suivi  de  pleusieurs  fragmens  inedits"  : 
Paris,  1836 ;  1  vol.  8vo. 

It  is  not  my  intention  to  enter  into  a  detailed  examination 
or  refutation  of  all  Napoleon's  objections  (although  I  shall  pro- 
bably in  the  course  of  these  Remarks  have  occasion  to  refer 
specially  to  more  than  one  of  them),  but  simply  to  state  that 
the  whole  of  his  critique  is  founded  on  the  assumption  that 
Yirgil  intended  to  give,  or  ought  to  have  given,  such  a  full 
and  complete  account  of  the  taking  of  Troy  as  was  given  by 
Homer  of  the  operations  before  its  walls — such  an  account  as 
might  have  been  given  by  a  historian,  or  laid  before  a  directory 


■5-6  QUAEQUE— Fi-r]  BOOK  H.  21 

by  a  couiniaiider-iu-cliief.  On  the  coiitrarj',  it  is  to  be  borne 
carefully  in  mind  that,  Homer's  subject  being  the  misfortunes 
brought  by  the  wrath  of  Achilles  upon  the  army  besieging 
Troy,  that  poet  could  scarcely  have  given  too  particular  or 
strategical  an  account  of  all  that  happened  before  the  Trojan 
walls  ;  while,  Virgil's  subject  being  the  adventures  and  fortunes 
of  one  man  (as  sufficiently  evidenced  by  the  very  title  and 
exordium  of  his  work),  the  taking  of  Troy  was  to  be  treated 
of  only  so  far  as  connected  with  the  personal  history  of  that 
hero.  Virgil,  therefore,  with  his  usual  judgment,  introduces 
the  taking  of  Troy,  not  as  a  part  of  the  action  of  his  poem,  but 
as  an  episode  ;  and — still  more  effectually  to  prevent  the  atten- 
tion from  being  too  much  drawn  away  from  his  hero,  and  too 
much  fixed  upon  that  great  and  spirit-stirring  event — puts 
the  account  of  it  into  the  mouth  of  the  hero  himself,  whom, 
-vx-ith  the  most  wonderful  art,  he  represents  either  as  a  spectator 
or  actor  in  so  many  of  the  incidents  of  that  memorable  night 
that  on  the  one  hand  the  account  of  those  incidents  is  the  his- 
tory of  the  adventures  of  his  hero,  and  on  the  other,  the  adven- 
tures of  his  hero  form  a  rapid  2))'ecis  of  the  taking  of  Troy. 

Even  if  it  had  been  otherwise  consistent  with  the  plan  of  the 
Aeneid  to  have  given  a  full  and  complete  account  of  the  taking 
of  Troy,  and  to  have  described,  for  instance  (as  required  by 
Napoleon),  how  the  other  Trojan  chiefs  signalised  in  the  IHad 
were  occupied  during  that  fatal  night,  and  how  each  defended 
his  own  quarter  of  the  city  with  the  troops  under  his  command, 
such  a  full  account  must  necessarily  either  have  rendered 
Aeneas's  narrative  too  long  to  have  been  delivered  "  inter 
mensas  laticenique  Lyaeum  ;"  or,  to  make  room  for  that  addi- 
tional matter,  some  part  of  the  present  story  shoukl  ha\  e  been 
left  out;  and  then,  I  ask,  which  of  the  incidents  would  the 
reader  be  satisfied  should  have  been  omitted  ? — that  of  Laocoon, 
the  unceasing  theme  and  admiration  of  all  ages,  that  shudder- 
ing picture  of  a  religious  prodigy  ':' — that  of  8inon,  on  whicli 
the  whole  plot  hangs  ? — that  of  the  vision,  of  the  inimitable 
"  tempus  erat,"  the  "  moestissnnus  Hector " 'r*— that  of  ihe 
I'riameian    priestess,    "  ad    eai'lum    tendons    ardentia   huniua 


23  AEKEIDEA  [5-6  quaeque— fui 

frustra  (luniina,  nam  teneras  arcetant  vinciilapalraas)"  ? — that 
of  Neoptolemus  blazing  in  burnished  brass,  "  qiialis  ubi  in 
lucem  coluber  "? — or  Hecuba  and  her  daughters  flying  to  the 
sheltering  altar,  "  praecipites  atra  ceu  tempestate  columbae  "  ? 
— or  the  good  old  king,  cased  in  the  long-unused  armour,  and 
slipping  and  slain  in  his  Polites'  blood? — or  Venus  staying 
her  son's  hand,  lifted  in  vengeance  against  the  fatal  spring  of 
all  these  sorrows  ? — or  the  innoxious  flame  which,  playing  about 
the  temples  of  lulus,  foreshowed  him  the  father  of  a  line  of 
kings? — or  the  "ter  frustra  comprensa  imago  "  of  the  for  ever 
lost  Creusa  ?  Which  of  all  these  passages  should  have  been 
omitted,  to  make  room  for  the  additional  matter  required  by 
the  imperial  critic  ?  What  reader  will  consent  to  give  up  one, 
even  one,  of  these  most  precious  pearls,  these  conspicuous  stars 
in,  perhaps,  the  most  brilliant  coronet  that  ever  graced  a  poet's 
brow  ?  And  even  if  the  reader's  assent  were  gained,  if  he  were 
content  with  less  of  Aeneas  and  more  of  the  other  Homeric 
Trojans,  with  less  of  the  romance  and  more  of  the  art  of  war, 
would  such  an  account  have  been  equally  interesting  to  the 
assembled  guests  and  the  love-caught  queen  ?  How  coldly 
would  a  story  in  which  Aeneas  played  a  subordinate  part  have 
fallen  upon  Dido's  ear  ?  How  would  not  her  thought  have 
wandered  from  the  thing  told  to  the  teller  ?  There  was  but 
one  way  to  guard  against  the  double  danger  that  Dido  would 
forget  the  story  in  thinking  of  Aeneas,  and  that  the  reader 
would  forget  Aeneas  in  thinking  of  the  story ;  and  Virgil  adopted 
that  way.     He  made  Aeneas  speak  of  himself — quaeque  ipse 

ISIISERRIMA    VIDI,    ET    QUORUM     PARS    MAGNA    FUI.        With    what 

effect  he  spoke,  we  learn  in  the  beginning  of  the  fourth  book 
("haerent  infixi  pectore  vultus  verbaque"),  and  Dido  herself 
testifies — "  heu,  quibus  ille  iactatus  fatis  !  quae  bella  exhausta 
canebat!"  Or,  applying  the  words  of  another  great  master  of 
the  human  heart  (Shakespeare,  Othello,  1.  3): 

.     ' '  his  story  being  done, 
she  gave  him  for  his  pains  a  world  of  sighs  : 
she  swore — in  fai:h,  'twas  strange,  'twas  passing  strange  ; 
'twas  pitiful,  'twas  wondi'ous  pitiful ; 


5-6  QUAEQUE— FUl]  BOOK   II,  23 

she  -wished  she  had  not  heard  it ;  yet  she  wish'd 

that  heaven  had  made  her  such  a  man ;  she  thank'd  him, 

and  hade  him,  if  he  had  a  friend  that  lov'd  her, 

he  should  but  teach  him  how  to  tell  his  story, 

and  that  would  woo  her." 

But  let  us  suppose  that  the  modem  commander  is  right,  and 
the  great  ancient  poet  and  philosopher  wrong  ;  that  the  error 
lies  not  in  Napoleon's  total  misconception,  not  only  of  Virgil's 
general  scope  and  design,  but  of  his  meaning  in  the  plainest 
passages  (as,  for  instance,  in  the  account  of  the  situation  of 
Anchises'  house,  and  of  the  number  of  men  contained  in  the 
horse)  ;  let  us  suppose,  I  say,  that  the  error  lies  not  in  Napo- 
leon's misconception  of  the  poet,  but  in  the  poet's  ignorance  of 
heroic  warfare  ;  and  that  the  episode  does,  indeed,  sin  against 
military  tactique  (but  see  Rem.  on  verse  608)  :  yet  where,  in 
the  whole  compass  of  poetry,  is  there  such  another  episode  ?  so 
many  heart-stirring  incidents  grouped  together,  representing 
in  one  vivid  picture  the  fall  of  the  most  celebrated  city  in  the 
world,  and  at  the  same  time,  and  2mri  passu,  the  fortunes  of 
one  of  the  most  famous  heroes  of  all  antiquity,  the  son  of  Venus, 
the  ancestor  of  Augustus,  the  first  founder  of  Imperial  Rome  ? 
spoken,  too,  by  the  hero  himself,  at  a  magnificent  banquet,  and 
in  presence  not  only  of  the  princes  of  his  own  nation  (the  part- 
ners of  his  sufferings,  and  the  witnesses  of  the  truth  of  all  he 
related),  but  of  the  whole  Carthaginian  court,  and  at  the  request 
of  the  young  and  artless  queen,  who,  already  admiring  his  god- 
like person  and  beauty,  lost  her  heart  more  and  more  at  every 
word  he  uttered — at  every  turn  of  griefs,  which, 

.     ,     .     "  so  lively  shown, 
made  her  think  upon  her  own." 

Alas,  alas,  for  the  cold-blooded  criticism  which  could  detect,  or, 
having  detected,  could  dwell  upon,  errors  of  military  tactique 
in  this  flood  of  living  poetry  ;  which  would  chain  the  poet  with 
the  fetters  of  the  historian  ;  which,  frigid  and  immoved,  sould 
occupy  itself  with  the  observation  of  cracks  and  flaws  in  tlie 
scenic  plaster,  while  the  most  magnificent  drama  ever  presented 
to  enraptured  audience  was  being  enacted  ! 


24  AENEIDEA  [(i-9  «ris— i-raecii'. 


6-9. 

QUIS  TALIA  FANDO 
MYRMIDONUM  DOLOPUMVE  AUT  DURI  MILES  ULIXI 
TEMPERET  A  LACRYMIS  ET  I  AM  KOX  IIUMIDA  CAELO 
PRAECIPITAT 

Quis TALIA  FANDO.  .  .  TEMPERET  A  LACRYMIS?  Compare Eurip., 
Fragm.  ex  Aeolo,  23  : 

Tis  av  kXvuv  T&)f5'  ovK  av  fK^aXoi  Scucpv  j 

Eurip.,  Ilec.  296  (ed.  Porson)  : 

Tis  effTiv  ovroi  crrtppos  avdpwirov  (pvffis, 
j]ris  yowv  ffoiv  Kai  ^cucpoiv  oZvpfxaruiv 
KKvovcra  dprjvovs,  ovk  av  eK^aAoi  SaKpv  ; 

Eurip.,  Iph.  in  AuL  791  (ed.  Fix)  : 

ris  apa  /x  evir\oKafiovs  KOfxas 

pvfxa,  ZoKpvofV  rapvffas 

irarpiSos  oWv/aevas  oiroA.coTi€i 

Sia  (Te,  rap  kvkvov  SoAixauxfos  yovop  ; 

Jacoponus,  Sequent ia  de  sepfetn  ihloyibns  Mariae  Virginis  ("  Stabat 
mater  dolorosa")  : 

'*  qiiis  est  homo  qui  non  fleret 
matreni  Christi  si  videict 

in  tanto  supplicio  ? 
quis  non  posset  contiistari, 
piam  matrem  contemplari 
dolentem  cum  filio  ?" 

Metast.,  Giro,  1.  6: 

' '  chi  potrebbe  a  que'  detti 
fcw)/;^'^/-**  dal  pianto  ?" 

Also  Sil.  2.  650,  quoted  in  Rem.  on  2.  3. 

DuRi  ULIXI.  Stubborn,  hardened,  and  so  indomitable. 
Compare  4.  247 :  "  Duri  Atlantis,"  and  3.  94  :  "  Dardanidae 
dui-i." 

Et  iam  nox  humida  caelo  PRAECIPITAT.  "  Nox  descendit 
in  oceanum,  quasi  cursu  fer  medium  caelum  ab  occidente  ad 


6-9  QL'is— PKAEciP.]  BOOK   11.  05 

orientem  facto,"  Heyne.  "Sol  subit  in  oceanum  occidentalem, 
nox  ex  eodem  oceano  occideutali  oritur,"  Peerlkamp.  No,  no ; 
tliat  in  the  opinion  of  the  ancients  the  night  no  less  than  the 
day  rises  in  the  east  and  sets  in  the  west  is  placed  beyond  all 
manner  of  doubt  by  the  reason  assigned  by  Sol  to  Phaethon  why 
he  could  delay  no  longer,  but  must  forthwith  proceed  on  his 
journey,  Ovid,  Met.  2.  1U2  : 

"  dum  loquor,  Hesperio  positas  in  littore  inetas 
humida  nox  tetigit." 

The  picture  presented  by  our  text  is  therefore  not  that  of  the 
night  setting  in  the  east,  in  which  case  not  only  would  there 
have  been  no  flight  of  Nox  before  Sol,  but  there  would  on 
the  contrary  have  been  the  very  obvious  danger  of  a  collision 
between  the  chariots  of  the  two  deities — in  plain  tei-ms  you 
would  have  had  day  and  night  not  succeeding  each  other,  but 
meeting  each  other,  and  in  the  same  place  at  the  same  time — . 
but  the  picture  is  of  the  night  setting  in  the  west,  the  great 
hotel  or  sleeping  quarters  of  day,  night,  Aurora,  sun,  and  moon, 
and  all  the  host  of  heaven.  See  Eem.  on  "  ruit  oceano  nox,"  2. 
250. 

Praecipitat,  /.  e.,''  fugit  praeceps"  (as  explained  by  Virgil 
himself,  4.  565  : 

"  nonfiit/is  hinc  j«>-«(W7«  dum  praecipif are  potestas  ?"), 

and  equally  applicable  to  day  and  to  night.  Compare  Cic.  de 
Or  at.  S.  55 :  "  His  autem  de  rebus,  sol  me  ille  admonuit,  ut 
brevior  essem,  qui  ipse  iam  pyaecipitaiis,  me  quoque  haec  prae- 
cipitem  paene  evolvere  coegit."  Liv.  4.  9  :  "  Fraeripitiqne  iam 
die  curare  corpora  milites  iubet"  (see  Eem.  on  1.749).  Caes. 
£ell.  Civ.  3.  25  :  "  Multi  iam  menses  transierant,  et  hiems  iam 
2)raeci]3itaveraf'  [winter  was  already  over]. 

While  NOX  PRAECIPITAT  is  "  night  set-s,''  "  nox  ruit,"  2.  250 
(where  see  Rem.),  and  6.  539,  is  "  night  rises."  What  a  freakish 
thing  is  language  !  No  two  words  can  come  much  nearer  to 
each  other  in  general  meaning,  and  yet  they  are  used  to  express 
two  things  as  directly  opposed  as  white  is  to  black,  east  to  west, 
day  to  night  I    Stay  ;  have  we  not  altum  mare  and  ai(H/n  caelum .' 


26  AENEIDEA  [13  i.xciriAM 


13. 

INCIPIAM 


'Not  I  will  begin,  but  /  will  undertake,  or  take  in  hand;  first, 
because  although  it  might,  strictly  speaking,  be  quite  correct  for 
Virgil — ^having  just  stated  (verse  2)  that  Aeneas  began  to  speak 
(oRSUs)  with  the  words  ixfandum  regina  iubes,  &c. — to  cause 
Aeneas  almost  instantly  afterwards  to  say  that  he  began  his  story 
with  the  words  fracti  bello,  &c.,  yet  it  would  be  highly  un- 
poetical,  and  evince  a  barrenness  of  thought  and  expression  quite 
foreign  to  Virgil.  Secondly,  because  it  is  evidently  the  in- 
tention of  Aeneas  not  merely  to  begin,  but  briefly  to  tell  the 
ir/iole  story,  as  it  is  no  less  evidently  the  intention  of  Pliny,  where 
*he  writes  to  Tacitus  in  the  very  words  of  Aeneas,  "quanquani 
animus  meminisse  horret,  incipiam,"  not  merely  to  begin,  but  to 
give  a  complete  account  from  beginning  to  end  of  what  he  him- 
self saw  and  suffered  in  the  eruption  of  Vesuvius.  Thirdly, 
because  the  very  word  begin  involves  the  idea  of  a  long  story, 
and  thus,  however  true  in  point  of  fact,  contradicts  the  intention 
expressed  by  breviter  (verse  11). 

I,  therefore,  understand  incipiam  to  be  here  used  {asinAen. 
10.  876)  in  its  primary  and  etymological  meaning  of  undertaking, 
taking  in  hand  {in-eapio) ;  so  understood,  it  harmonises  with  orsus, 
with  Aeneas's  intention  of  telling  the  whole  story,  with  breviter, 
and  with  the  immediately  preceding  words,  quanquam  animus 
meminisse  horret,  &c.  Compare  Lucr.  1.  50  :  "Disserere  inci- 
piam" [not  begin  or  commence,  but  undertake,  take  in  hand,  attenvpt, 
to  discuss].     Also  Tibull.  4.  1.  1  : 

' '  quanquam  me  cognita  virtus 
tcrret,  ut  infirmae  nequeant  subsistere  \dies, 
incipiam  tamen ;" 

and  Hor.  Sat.  1. 1.  92  : 

"  deniqiie  sit  finis  quaeienfli ;  quoque  habeas  plus, 
paupeiiem  metuas  minus,  et  finiic  kiboR-iu 
iniiplaf:,  puito  quod  avcbtis"' 


13  ixcrriAM]  BOOK  II.  27 

[in  which  latter  passage  the  difficulty  poiuted  out  by  Mr.  John 
Murray  (**  Original  views  of  passages  in  the  life  and  writings  of 
the  Poet-philosopher  of  Venusia  :"  Dublin,  1851)  in  the  expres- 
sion "  ineipias  finire  laborem  parto" — hitherto  somewhat  ab- 
surdly understood  to  mean  :  "  begin  to  end  your  labour  now 
that  you  have  gained  your  object" — is  to  be  got  rid  of  not  by 
interpreting  "  finire"  and  "  parto"  in  the  manner  proposed  by 
Mr.  Murray,  but  simply  and  at  once  by  restricting  "  ineipias"  to 
its  genuine  and  legitimate  sense  of  setting  about,  taking  in  hdnd^. 
Compare  also  Virgil  himself,  Aen.  6.  1^93  : 

.     .     .     "  wK.rjy^Ks  clamor  fnistratur  hiantes" 

[not,  begins  with  a  shout  and  ends  with  a  squeak,  but  attempting 
to  shout,  they  only  squeak].  £cL  5. 10: 

Me.  "  Incipe,  Mopse  prior,  si  quos  aut  Phyllidis  ignes 

aut  Alconis  habes  laudes  aut  iurgia  Codri. 

incipe  ;  pascentes  servabit  Tityrus  baedos. 
Mo.       immo  haec,  in  viridi  nuper  quae  cortice  fagi 

carmina  descripsi  et  modulans  altema  notavi, 

experiar" 

(where  we  have  not  only  incipere  in  the  sense  of  undertake, 
but  experiri  used  as  a  variation  of  or  equivalent  for  incipere). 
Tacit.  Annal.  13.  15  :  '*  Britannico  iussit  exsurgeret,  progres- 
susque  in  medium,  cantum  aliquem  inciperef  [^take  in  hand  some 
song,  undertake  some  song^.     Also  Ter.  Andr.  1.  3.  13 : 

"  nam  i/tveptio  est  amentium,  baud  amantium;'' 

and  Id.  ib.  5.  1.  17  : 

"  nuptianmi  gratia  baec  suntficta  atquc  ittcepta  omnia;" 

and  3.  2.  12  : 

"  itane  tandem  idoneus 
tibi  videor  esse  quem  tam  aperte  fallere  iiicipidn  dolis  t"' 

Val.  Flacc.  6.  123  : 

"  namque  ubi  iam  viresque  aliac,  notosqiie  refutat 
arcus,  et  incept  us  iam  lancea  temnit  heriles, 
magnanimis  mos  ductus  avis,  baud  scguia  morlii 
iuia  pati." 


28        '  AENEIDEA  [13  incipiam 

Coripp.  Johaim.  8.  52  : 

"  praecipitur  placidis  liiberatus  dicoie  vprhi?. 

paruit  ille  celer,  plena  sic  voce  locutus  : 
'  Nitor,  summe  ducum,  caussas  narrare  malorum 
et  iussis  parere  tuis.     duin  dicere  tento, 
flamma  nocens  surgit,  gelidus  praecordia  sanguis 
turbat,  et  attcntae  vix  prodit  tabula  linguae.'" 

And,  finally,  Horn.  IL  3.  99  (Menelaus  speaking) : 

firet  KaKa  iroWa  Trtiroffdf, 
eiviK   fiJ.r}S  epiSos,  Kai  A\(^avSpov  €veK    apxV^ 

(where  apxr^g  is  incepti,  in  the  sense  of  undertaking) . 

Almost  exactly  corresponding  to  orsus  .  .  .  incipiam  in  the 
passage  before  us  is  "  adorta  .  .  .  orsa,"  Aen.  7.  386. 

That  our  own  English  hcrjln  had  originally  and  primarily  a 
similar  signification,  and  meant  not  to  conmence,  but  to  under- 
take, appears  both  from  its  German  origin  (viz.,  "  beginnen," 
to  undertake,  as  Schiller,  Vie  Picco/om.  1.  3  : 

' '  er  wiirde  f reiheit  mir  und  leben  kosten, 
und  sein  verwegencs  beginnen  nur 
beschleunigen"  ) , 

and  from  the  use  made  of  the  term,  not  only  by  the  earliest 
English  writers  (as  Robert  of  Gloucester : 

"  that  Eneas  higan  hys  ofspring  to  Lumbardie  first  bring"), 

but  by  Milton,  no  mean  part  of  the  excellence  of  whose  poetry 
consists  in  the  frequent  employment  of  ordinary  and  current 
terms  in  primitive  and  obsolete,  and  therefore  extraordinary 
meanings  ;  see  Sams.  Agonist.  374  ■' 

.  .  .  "  if  he  aught  hegin, 
how  frequent  to  desert  him,  and  at  last 
to  heap  ingratitude  on  worthiest  deeds !" 

-  Incipiam — first  word  of  the  verse  to  which  it  belongs,  sepa- 
rated from  the  remainder  of  the  verse  by  a  complete  pause,  and 
constituting  alone  and  by  itself  the  apodosis  referred  to  by 
the  whole  of  the  long  preceding  protasis  si  .  .  .  kefugit— is  in 
the  highest  degree  emphatic.     See  Hem.  on  2.  246. 


13-17  FRACTi— vagatur]  BOOK  II.  29 


13-17. 

FRACTI  BELLO  FATISQUE  REPUI.SI 
DUCTORES  DANAUM  TOT  lAM  LABENTIBUS  ANNIS 
INSTAR  MONTIS  EQUUM  UIVINA  PALLADIS  ARTE 
AEDIFICANT  SECTAQUE  INTEXUNT  ABIETE  COSTAS 
VOTUM  PRO  REDITU  SIMULANT  EA  FAMA  VACATUR 


FrACTI     BELLO     FATISQUE     REPULSI.         "  Cum    Verba     FATIS    RE- 

PULSI  alio  mode  idem  quod  fracti  bello  exprimere  apertum 
sit,  quin  intelligendae  sint  calamitates  ac  clades  belli  quibus 
fatigati  Danai  tandem  ad  dolum  confugerunt,  dubium  non  est," 
Dietsch  {Theolog.,  p.  21).  This  is  not  the  meaning.  Fatis 
BEPULSi  does  not  express  in  different  terms  the  thought  ex- 
pressed by  fracti  BELLO  (in  other  words,  is  not  a  variation  of 
a  theme),  but  expresses  the  totally  different,  independent,  and 
additional  thought  that  the  repulses  which  the  Greeks  received 
before  Troy  were  the  work  of  the  fates ;  that  the  ill-success  of 
the  Greeks  was  not  owing  to  want  of  skill,  or  bravery,  or 
strength,  but  to  the  supreme  ordinance  of  the  fates. 

Fatis  repulsi,  a  metonymy  of  the  same  kind  as  (5.  709) 

.     .     .     "  quo  fata  trahunt  retrahuntque,  sequaraur,'' 

and  (5.  22) 

...     "  superat  quoniam  fortuna,  seqiiamur." 

Tot  iam  labentibus  annis.  The  translators  refer  labenti- 
Bus  to  the  dim  and  faded  past,  instead  of  the  vivid  and  con- 
tinuing present ;  for  instance,  Surrey  : 

.     .     .     ' '  all  irked  with  the  war, 
wherein  they  wasted  h.ad  so  many  years  ;" 
Phaer  : 

"  whan  all  in  vaine  so  many  ycercs  had  past ;'' 

and  Alfieri : 

.     .     ,     "  da  molti  anni  indarno 
stringevan  Troja  i  condottier  de'  Greci." 

Yet  the  present  and  oontlnuing  force  of  i.arextii5Us  is  doubly 


30  AENEIDEA         [13-17  fracti— tagatue 

evident ;  because  the  verb  labor  expresses  a  continuing  action, 
and  the  present  participle  a  continuing  time.  It  is  this  con- 
tinuing sense  (observed  by  Wagner,  Quacst.  Virg.  29.  1)  which 
constitutes  the  poetical  beauty  of  the  passage  before  us,  as  well 
as  of  Horace's  exquisite 

"  eheii,  fugaces,  Postume,  Postume, 
lahuntur  anni.'' 

Dryden,  according  to  his  custom,  blinks  the  meaning  altogether. 
Instar  MONTIS  EQUUM.  Evcu  in  more  modem  times,  cities 
have  been  sometimes  taken  by  a  similar  artifice ;  for  instance, 
Breda  in  Holland,  in  the  year  1590,  by  means  of  soldiers  con- 
cealed under  turf  in  a  turf-boat,  and  so  introduced  into  the 
city ;  and  Luna  in  Italy,  by  means  of  soldiers  performing  the 
part  of  mourners,  priests,  &c.,  at  the  pretended  funeral  of  Hast- 
ing.    Compare  Wace,  Roman  de  Ron,  687  (ed.  Pluquet) : 

"  li  mestre  cler  cante  1' office, 


li  Eveske  canta  la  messe, 

des  Paenz  fu  la  tiirbe  espesse." 


DiviNA  PALi.ADis  ARTE.  The  commcutators  make  Pallas  a 
party  in  the  Q-recian  stratagem,  an  accomplice  of  Epeus  and 
Sinon.  "  Palladis  arte,  viroOi^fioavviiai"  Heyne,  quoting  Od. 
8.  U93  :  Tov  ETTftoc  i-noinatv  cfvv  ABr]vr\.  "  Pallas  fabros  in  ex- 
stiniendo  equo  consilio  suo  et  praeceptis  adiuvit,"  Forbiger, 
quoting,  along  with  the  same  passage  of  the  Odyssey,  Eurip. 
Troad.  9  : 

o  yap  Tlapvacrios 
^(cKevs  E.iteios  ^urjxai'aio't  HaAAoSuy 
eyKVfxov^  nrTrov  revxft^v  ffwap/xocras 
■Kvpywv  fTrf/j.\p€v  (VTOi,  oXeQpiov  fiapos. 

"  Divina,  ergo  non  sua,  sed  ea  quam  dea  Pallas  iis  monstra- 
verat,"  Wagner  (1861),  quoting,  along  with  the  same  passage 
vf  the  Odyssey,  //.  15.  70  : 

fis  o  k'  Ax<xiot 
lAiOV  airrv  fKotfv  K6r)vair]S  5ta  ^ov\as. 

Nothing  could  be  further  from  the  meaning  of  Vi^rgil. 
Pallas  has  nothing  whatsoever  to  do  with  the  building  of  the 


13-17  FRACTi — vagatur]  BOOK  II.  31 

horse.  The  leaders  of  the  Danai  are  its  builders  (ductores 
DANAUM  aedificant),  and  built  it  divina  arte  palladis. 
Now,  what  is  divina  arte  palladis  ?  or  rather,  leaving  out 
DIVINA  as  unessential,  and  taking  arte  palladis  by  itself, 
what  is  arte  palladis  ?  Ovid,  ex  Ponto,  3.  8.  9,  uses  the  iden- 
tical expression  in  the  sense  of  art  of  Fa //as,  i.  e.,  Pa/Zadian  art: 

"  vellera  dura  ferunt  pecudes,  et  Palladis  uti 
arte  Tomitanae  non  didicere  nurus," 

"the  daughters  of  Tomi  have  not  learned  to  use  the  Palla- 
dian  art ;"  and  so  precisely  our  author :  "  the  leaders  of  the 
Danai  build  with  Palladian  art."  Not  that  the  art  of  Pallas, 
the  Palladian  art,  with  which  the  leaders  of  the  Danai  build 
is  the  same  art  of  Pallas,  the  same  Palladian  art,  which  the 
daughters  of  Tomi  have  not  learned,  but  that — there  being 
many  arts  of  Pallas,  many  Palladian  arts  [Ovid,  Fast.  3.  833 : 
•'  mille  dea  est  operum."     Idem,  Art.  Amat.  1.  691  : 

* '  quid  f acis,  Aeacida  ?  non  sunt  tua  munera  lanae. 
tu  titulos  alia  Palladis  arte  petas] — 

the  one  with  which  the  ductores  danaum  build  is  the  build- 
ing art,  while  the  one  which  the  daughters  of  Tomi  have  not 
learned  is  the  weaving  art.     Compare  («i),  Propert.  3.  20,  7  : 

"  est  tibi  [Cynthiae]  forma  potens,  sunt  castae  Palladis  artes, 
splendidaque  a  docto  fama  refulget  avo  " 

(where  the  "  Palladis  artes  " — the  Palladian  arts — of  which 
Cynthia  was  mistress  are  the  art  of  weaving,  exactly  as  in  our 
text  the  PALLADIS  arte — the  Palladian  art — with  which  the 
DUCTORES  DANAUM  AEDIFICANT  is  the  art  of  building).  {b)y 
Eurip.  Troad.  9  (quoted  above) : 

0  yap  Uapyacrtos 
^UKtvs  Eireios  /i7;xo"'««<'''  TIaWaSo  s 
tyKufiov'  iirirov  revxtaif  (Twap/noffas 
irvpytiiv  fire/xxpev  (vtos,  oKfdpwv  0apos 

(where  fn]\avaiai  YlaWa^og  is  the  Palladian  art,  the  art  in- 
vented and  patronized  by  Pallas,  with  which  Epeus  constructed 
the  horse,  exactlv  as  in  our  text  palladis  arte  is  the  Palladian 


32  AENEIDEA        [13-17  fracti — vagatir 

art,  the  art  invented  and  patronized  by  Pallas,  with  which  the 
chiefs  of  the  Danai  build  the  horse),     (e),  Aen.  9.  303  : 

.     .     "  ensem 
auratum,  mlra  quern  fecerat  arte  Lycaon 
Gnosius  " 

(where  it  is  with  "  mira  arte,"  wonderful  art,  Grnosian  Lj^caon 

had  made  the  sword ;   exactly  as  in  our  text  it  is  with  divina 

(pALLADis)  AKTE,  divine  (superexcellent :  see  below)  art  (Palla- 

dian),   the   ductores   danaum  build  the   horse).      («l),    Juv. 

14.  34 : 

"  quibus  arte  benigna 
et  meliore  luto  finxit  praecordia  Titan" 

(where  it  is  with  benign  art  Titan  moulds  the  "  praecordia," 
exactly  as  it  is  with  divine  (superexcellent)  art  (Palladian)  the 
DUCTORES  DANAUM  build  the  horse),     (e),  Tibull.  1.  3.  47  : 

"  nee  ensem 
immitl  saevus  duxerat  arte  faber." 

And  (y).  Mart.  7.  55  : 

"  astra  polumque  tua  cepisti  mente,  Eabiri ; 

Parrbasiam  mira  qui  struis  arte  domum." 

"What,  then?  are  the  expressions  Palladia  ars  and  ars 
Palladis  always  and  everywhere  Palladian  art  used  not  by 
Pallas  but  by  somebody  else— here  by  the  chiefs  of  the  Danai, 
there  by  the  women  of  Tomi,  elsewhere  by  some  other  agent? 
Far  from  it.  On  the  contrary,  those  expressions — occurring,  as 
they  occasionally  occui^  where  there  is  no  agent  by  whom 
Palladian  art  can  be  used — are  to  be  understood  not  as  signi- 
fying art  invented  and  patronized  by  Pallas,  but  as  signifying 
art  used  on  the  particular  occasion  by  Pallas  herself,  ex.  (jr. 
Mart.  6.  13  : 

"quis  tePhidiacofoi-matam,  lulia,  caelo, 

vel  quis  Tallndlae  non  putet  artis  opus  ?" 

Stat,  SUf.  1.  1.  5  (io  the  equestrian  statue  of  Domitian)  : 

"  an  te  TaUndlac  talem,  Gcnnanire,  nobis 
effinxere  manus  V 

—the  Palladian  art  (art  of  Pallas)  of  the  former  of  which  pas- 
sages is  as  nearly  as  possible  the  Palladian  hands  (hands  of 


l;]-17  FKACTT— vA(i.\Trit]         BOOK  II.  :3,'j 

Pallasj,  of  the  latter.  The  mistake  of  the  commentators  con- 
sists in  their  confounding  the  "art  of  Pallas"  (Palladian  art)  of 
Yirgil,  equivalent  to  art  invented  and  patronized  by  Pallas,  with 
the  "  Palladian  art  "  (art  of  Pallas)  of  Martial,  equivalent  to  art 
of  Pallas's  own  hands.  Instances,  indeed,  occur  in  which  it  is 
extremely  difficult,  if  not  impossible,  to  determine  in  which  of 
these  its  two  senses  the  expression  Palladia  ars  or  ars  Pal- 
ladis  is  to  be  understood,  ex.  (jr.  Propertius,  3.  9.  41  : 

' '  nioenia  ciuu  Graio  Xeptiinia  pressit  arah'O 
victor  F((lladlm  ligiieus  artis  eqims," 

where— there  being  on  the  one  hand  as  total  absence  of  agent 
to  use  art  invented  and  patronized  by  Pallas,  as  there  is  on  the 
other  of  indication  that  the  art  spoken  of  was  used  by  Pallas 
herself — the  "  ars  Palladia"  spoken  of  is  with  equal  probabi- 
lity art  invented  and  patronized  by  Pallas,  and  art  practised  by 
Pallas  herself  on  the  particular  occasion  :  an  ambiguity  which 
does  not  exist  either  in  our  text  or  in  the  parallel  text  of  Euri- 
pides quoted  above,  in  both  which  places  tlie  express  mention 
of  the  agent  by  whom  the  Palladian  art  is  used    (ductores 

DAXAUM  PALLADIS   ARTE    AEDIFICANT  :  ^iDKtvq  Y.TTUOq   /bUjy^^avaiai 

flaAAaooc  avvapfxoaag)  as  peremptorily  forbids  us  to  under- 
stand the  Palladian  art  spoken  of  by  those  authors  to  be  art 
employed  by  Pallas  herself  in  the  building  of  the  horse,  as  ( 3 ) 
the  auv  A0>ji'>j  of  Homer  ;  ("3)  the 

Apyeirjs  mir-qXarov  epyov  Adr]vr]s 

of  Tryphiodorus  (verse  2) ;  (3)  the 

of  the  same  author  (verse  119) ;  (4)  the  tov  'Ettuov  re  kui  AOrivag 
iTTTTov  of  Philostr.  Heroic,  (ed.  Boisson.),  p.  1U2  ;  and  (5)  tlieror 

ITTTTOV  rOV   KOlXuV,  OV    T5KTWV   f.liV    ^TTiLOQ    t,VV    A&J/l'O    Eyfl'frO   of   tlie 

same  Philostr.  Heroic,  (ed.  Boisson.),  p.  166,  l'<or5>id  us  to  imder- 
stand  the  Trojan  horse  of  those  authors  to  have  beeu  built  with- 
out Pallas's  personal  assistance  and  co-operation  ;  oi*,  as  (CJ), 
the  kBnvain  i]p/xoae  of  Apollon.  Rhod.  4.  ;)82  : 

avSriev  yKa<pvp-r]S  vrjos  Sopv,  to  p'  ava  )Xi(r(T7)v 
(TTeipap  AOrivaii]  AcaSdiviSos  ripfioffe  priyoV 
HEXUY,  a?:xi;ii)I:a,  vol  ii.  ^ 


34  AENEIDKA         [18-17  fracti— vagatfu 

Cy)  tlie  KaXicraaiLiivn  tTrtrtXXiro  T^nroy^i'in]  of  Orpheus,  Ar(jO)i. 
65  : 

Kai  pa  KaKeffCaixevri  [Jiino]  eirereWero  Tpiroyevtiri, 
Kai  OL  (pr)-yiver)v  Ttpoorov  reKTrjuaro  vr}a, 
7)  Kai  vir   ei\aTivois  eper/mots  aAiixvpea  ^fvdr] 
irpODTri  VTre^eirepTiffe' 

and  (8)  tlie  Adrjva  nnjpfxoaiv  of  Apollodorus,  1.  9  :  Kara  Se  rrtv 
Trpwpav  evtjpiuocnv  AOipa  (j}(i)in]ev  (jniyov  ttjc  Aui^iovioog  ^uXoi', 
forbid  us  to  understand  the  Argo  of  those  authors  to  have 
been  built  without  the  personal  presence  and  co-operation  of 
the  same  goddess. 

But,  it  will  be  said,  this  is  to  ignore  Homer,  who  informs 
us,  Od.  8.  1^93  (quoted  above),  that  the  horse  was  made  by 
Epeus  avv  AOqvt] ;  and  Homer  is  not  to  be  ignored  in  the  dis- 
cussion of  a  Virgilian  passage  which  treats  of  a  subject  already 
treated  of  by  Homer.  True  :  but  however  excellent  a  guide 
Homer  may  be  to  the  meaning  of  Virgil's  words  in  a  case  in 
which  those  words  allow  such  meaning  to  be  put  on  them  and 
present  no  better  of  their  own,  Homer's  guidance  is  none  at  all, 
or  worse  than  none,  in  a  case  in  which  Virgil's  words  not  only 
do  not  allow  the  Homeric  meaning  to  be  put  on  them,  but,  well 
considered,  present  a  meaning  more  appropriate  in  the  mouth 
of  Virgil  than  the  Homeric  meaning  had  been — the  very  case 
we  are  considering,  in  which  not  only  does  pallauis  akte, 
according  to  the  use  of  the  expression  elsewhere  (see  above),  not 
allow  itself  to  be  interpreted  as  it  has  been  interpreted  by 
various  commentators — all  taking  their  cue  from  the  Homeric 
avv  AOijvr],  either  vTroOtjidoavinjai  (IlaAAo^oc),  or  "  consilio  et 
praeceptis  (Palladis),"  or  "  ea  [arte]  quam  dea  Pallas  iis 
monstraverat,"  but  any  of  these  meanings  had  been  as  little 
proper  in  the  mouth  of  Virgil — writing  for  the  highly  cultivated, 
little  romantic,  almost  sceptical,  age  and  court  of  Augustus — as 
it  was  proper  in  the  mouth  of  Homer,  v/iiting  for  an  age  so 
much  less  cultivated,  more  simple,  and  more  ignorant.  And 
Virgil — in  not  copying  the  Homeric  myth  to  the  uttermost  let- 
ter, in  bearing  in  mind  the  Horatian  "  nee  deus  intersit "  and 
representing  the  horse  as  built  by  the  chiefs  of  the  Danai,  not 


13-17  FRACTi — vvGATrn]         BOOK  II.  ,3.5 

with  tlie  assistance  of  or  by  the  hands  of  Palliis,  but  only  with 
the  art  of  Pallas,  /.  e.,  with  Palladian  art — has  only  shown  his 
usual  preference  of  common  sense  to  unnecessary,  childish,  and 
even  absiu'd  extravagance,  and  protected  his  Trojan  horse  from 
reproaches  similar  to  those  which  have  been  so  justly  heaped 
{compare  Claud,  de  Bell.  Get.  IJ4. : 

.     .     .     "  licet  omnia  vatcs 
in  mains  celebrata  ferant,  ipsamque  seeandis 
Argois  trabibns  iactent  sudasse  Minervam ; 
nee  nemoris  tantimi  iunxisse  carentia  sensu 
robora,  sed,  caeso  Tmaiii  lovis  angure  Inco, 
arbore  praesaga  tabiilas  animasse  loquaces") 

upon"  the  Argo  of  Orpheus,  Apollonius  Ehodius,  and  Apollo- 
dorus :  the  Argo,  another  myth  in  w^hich  another  Roman  poet 
almost  coeval  with  our  author,  exercising  a  similar  discretion, 
represents  that  still  more  wonderful  structure,  the  first  ship,  as 
constructed  neither  by  Pallas  with  her  own  hands  nor  by  Argus 
with  the  personal  assistance  of  Pallas,  but  by  Argus  "  Palladio 
opere,"  as  nearly  as  possible  oiu-  author's  nn^ixA  palladis 
ARTE  (Phaedr.  4.  6.  6)  : 

"  utinam  nee  nnquani  Pelei  nemoris  iugo 
pinus  bipenni  eoneidisset  Thessala, 
nee  ad  professae  mortis  andaeem  viam 
fabricasset  Argns  operc  PuUadio  ratem." 

If  I  am  correct  in  these  observations,  artists  skilled  in  arts 
communicated  to  mankind  by  the  respective   inventing  gods 
were  able  under  later  polytheism  to  execute  works  which  under 
primitive  polytheism  could  not  be  executed  without  the  personal 
presence  and  assistance  of  the  respective  inventing  gods  them- 
selves ;  exactly  as  under  modern  monotheism  men  perform  daily 
with  God's  mere  will  or  God's  mere  providence — "  Deo  volente," 
or  "  providentia  Dei" — acts  which  under  primitive  monotheism 
required  the  personal  presence  and  co-operation  either  of  the 
one  God  Himself  or  of  the  one  God's  special  messenger :  war- 
rant for  the  sceptic  dogma  that  the  world  as  it  advances  in 
knowledge  less  and  less  either  seeks  or  requires  heaven's  assist- 
ance; exemplifying  so,  in  the  collective,  the  truth  of  ilie  proverb 


36  AENEIDEA         [13-17  rRACXi— tag atik 

so  tiiie  in  the  iudividual :  "  Help  yourself  and  God  will  help 
you." 

DiviNA.  The  meaning  of  palladis  arte  remains  the  same 
whether  we  understand  diyina  literally  or  figuratively ;  whether 
as  meaning  divi)(C,  Oeiog,  in  the  sense  of  derived  from  a  god,  as 
Geovi).  !i.  2W  : 

"  esse  apilnis  partem  lUvhuu-  mentis  ct  haiistus 
aetherios," 

or  as  meaning  dh'uie,  Oeiog,  in  the  sense  of  supremely  excellent, 
as  Cic.  Philq^p.  12 :  "  Ipsa  ilia  Martia,  caelestis  et  diriua  legio, 
hoc  nuntio  languescet  et  mollietur."  Compare  the  application 
by  Cicero,  de  Nat.  Deor.  (ed.  Lambin.),  p.  227,  of  the  same 
term  in  the  same  sense  to  the  cognate  and  similarly  wonderful 
piece  of  w^orkmanship,  the  Argo:  "  Atque  ille  apud  Attium  pas- 
tor, qui  navem  nunquam  ante  vidisset,  ut  procul  dlviinon  et 
novum  vehieulum  Argonautarum  e  monte  conspexit,  prime 
admirans  et  perterritus  hoc  modo  loquitur."  Pallas,  therefore, 
unless  I  greatly  err,  is  no  more  personally  present  and  helping 
here  in  the  building  of  the  wooden  horse  by  the  chiefs  of  the 
Danai  uiyina  palladis  akte,  than  Phoebus  is  present  and 
helping  in  the  curing  of  the  sick  by  physicians  "  Phoebea  arte," 
Ovid,  Fad.  3.  827  : 

,     .     .     "  Phoebea  morhos  qui  pellitis  arte." 

Grave,  however,  as  are  these  mistakes  of  modern  com- 
mentators concerning  om-  author's  meaning  in  this  place, 
the  mistakes  of  the  ancient  commentators  are  graver  still, 
Servius  (ed.  Lion)  doubting  whether  arte  (joined  though  it 
be  with  the  highest  term  of  praise  it  was  possible  to  bestow) 
is  not  to  be  understood  in  its  bad  sense,  viz.  of  doh  ["  aut 
ingeniose  aut  dolose ;  ac  si  diceret  '  consilio  iratae  deae,  quae 
fuit  inimica  Troianis'"3 ;  and  Donatus  (proh,  pudor  !)  sepa- 
rating PALLADIS  from  ARTE  and  connecting  it  with  equum  : 
"Ecce  in  beilum  factum  [Icfjc  "in  bello  fracti  "]  verterunt  se 
ad  insidias,  ut  desperatam  in  aperto  Marte  victoriam  admini- 
eulo   fraudis  obtinere  potuissent.     Proinde  ad  instar  montis 

EQUUM   PALLADIS  Al'.Dll'UAXT,    et    DTVIXA    ARTE    COSTAS    eiuS    IX- 


13-17  FBACTi— tacxAtl-r]       liOOK   ir.  37 

TEXUNT.  Ciu'  autem  Palladis  nomine  aedificatus  sit,  datur 
color  quo  possent  homines  ab  insidiarum  suspicione  transduci"  : 
a  perverse  interpretation,  by  whomsoever  made — for  it  coukl 
hardly  have  been  made  by  Donatus — and  unparalleled  in  the  long 
chronicle  of  perverse  interpretations,  unless,  indeed,  by  our  own 
Pope,  of  Homer's  (//.  19.  IM)  : 

auTLKa  5'  €iA'  Arrjy  Ke(pa\ris  \nrapox\oKafxoio, 

"from  liis  ambrosial  head,  where  perched  she  sate, 
he  snatched  the  fiuy-goddess  of  debate." 

Aedificaxt,  theme ;  sectaque  intexuxt  abiete  costas, 
variation  ;  in  other  words,  not  two  diifererit  acts  are  described, 
but  only  one,  viz.,  the  building  of  tlie  horse  ;  which,  described 
as  'usual  first  in  general  terms  (aedificaxt)  ,  is  then  described 
in  particular  (sectaque  intexuxt  abiete  costas).  Heyne 
therefore  is  right,  and  Turnebus  wrong. 

Sectaque  intexuxt  abiete  costas.  It  is  a  different  tree 
in  the  almost  repeated  description,  verse  112  : 

' '  cum  iam  hie  trabibiis  contextiis  acerais 
staret  eqiius." 

Costas.  Not,  by  synecdoche,  the  sides,  but  literally  the  ribs 
of  the  horse,  those  strong  timbers  which  we  may  suppose  to  have 
extended  in  an  arched  form  transversely  from  the  longitudinal 
spine,  so  as  to  surround  the  interior  cavity  and  suj)port  the  outer 
boarding;  such  timbers  as  in  the  ship  are  called  "  statumina" 
(Turnebus),  Ital.  cosfole,  Fr.  ks  rarangues,  Engl,  futfoclcs,  and 
which  form  the  substantial  framework  of  the  ship,  the  skeleton, 
or  as  the  Italians  call  it,  the  ossatnra.  Texuxt  expresses  that 
these  costae  were  not  merely  simple  parallel  ribs,  but  were 
supported  by  cross  pieces  so  as  to  form  a  crates.  The  costae 
or  internal  framework  of  a  ship  are  well  distinguished  from  the 
tabulae  or  outside  boarding  by  Corippus  de  Lund.  ImUn.  U- 

S5  : 

"  lirotiniis  omnigeni  caediiiitur  robora  ligni, 

c 

qiuieque  suis  aptanda  locis.    diirissima  ro^fui:, 
mollia  daut  tubnlufiy 


38  AENEIDEA  [18-20  nrc — complent 

YoTUM.     Not  (witli  Servius)  the  verb,  but  the  substantive, 
for  we  find  in  Petrouius,  89  : 

.     .     .     ' '  stipaut  graves 
eqiii  recessus  Danai,  et  in  voto  latent.'' 


18-20. 

HUC  DELECTA  VIRUM  SORTITI  CORPORA  FURTIM 
INCLUDUNT  CAECO  LATERl  PENITUSQUE  CAVERNAS 
IXGENTES  UTERUMQUE  ARMATO  MILITE  COMPLENT 


Let  not  tlie  too  prosaic  reader,  interpreting  this  sentence  accord- 
ing to  its  literal  structure,  suppose  it  to  mean  that,  besides  the 
DEi-ECTA  VIRUM  CORPORA  which  werc  inclosed  in  the  hollow  sides 
of  the  horse,  the  vast  caverns  of  its  womb  were  filled  with  armed 
soldiers  ;  or  that  a  considerable  vacancy,  remaining  after  the 
selected  chiefs  were  inclosed,  was  filled  up  with  a  large  body  of 
common  soldiers.  On  the  contrary,  the  latter  clause  of  the  sen- 
tence is  only  explanatory  of  the  former  ;  armato  milite  inform- 
ing us  that  the  delecta  virum  corpora  were  armed  warriors; 
CAVERNAS  ingentes  UTERUMQUE,  that  by  caeco  LATERiwas  meant 
tlie  whole  interior  cavity  or  chamber  of  the  statue  ;  and  com- 
PLENT,  that  the  cavity  was  completely  filled  by  the  persons  who 
were   inclosed    (includunt) — in    other    words,    huc    delecta 

VIRUM  SORTITI  CORPORA  FURTIM    INCLUDUNT    CAECO    LATERl    is    a 

theme  of  which  penitusque  cavernas  ingentes  uterumque 
ARMATO  MILITE  COMPLENT  is  the  variation ;  cavernas  ingentes 
uterumque  varying  caeco  lateri  ;  armato  milite  varying 
delecta  VIRUM  CORPORA ;  and  penitus  complent  varying  sor- 
TTiT  FURTIM  INCLUDUNT.  That  this  is  the  true  analysis  and 
interpretation  of  the  passage  appears  from  the  following  consi- 
derations :  (1),  that  it  is  according  to  our  author's  usual  habit 


18-20  Hire— COMPLKXTJ  EOOK   n.  ,39 

thus  to  present  in  tlie  first  clause  of  his  sentence  no  more  than 
the  sketch  or  skeleton  of  his  thought,  and  then  in  the  subsequent 
clause  to  fill  up  and  clothe  with  flesh  and  life  such  previous  sketch 
or  skeleton.  (^),  that,  in  the  sequel,  only  delecta  virum  cor- 
pora, viz.,  Thessander,  Sthenelus,  Ulysses,  Acamas,  Thoas, 
Neoptolemus,  Machaon,  Ivlenelaus,  and  Epeus  come  out  of  the 
horse.  (3),  that  evon  in  the  account  given  by  Tryphiodorus, 
an  author  so  much  more  likely  than  Yirgil  to  disregard  verisimi- 
litude, we  find  (verses  152  et  seqq.)  the  ambush  consisting  of  no 
more  than  twenty-two  individuals,  every  one  of  them  named, 
and  all  of  them  collectively  styled  (verse  522)  Tiv\^'yTui  (iam- 
Ai/tc,  corresponding — (5uai\i]£^,  to  Yirgil's  delecta  virum  cor- 
pora ;  and  TivxrjTTai,  to  Virgil's  armato  milite.  (4),  that  it  is 
as  plain  from  Cicero's  {Philipp.  2.  IS) :  "  In  huius  me  consilii 
societatem  tanquam  in  equum  Troianum  cum  principibus  in- 
cludis  ?"  that  neither  Cicero  himself,  nor  the  audience  Cicero 
was  addressing,  viz.,  the  Roman  Senate,  had  any  other  notion  of 
the  ambush  than  that  it  consisted  solely  of  "  principes'"  (=  delecta 
VIRUM  corpora)  ;  as  it  is  plain  from  a  comparison  of  this  same 
passage  of  Cicero  with  Cicero's  still  more  remarkable  {de  Orat. 
2.  22)  :  "  Exortus  est  Isocrates  magister  istorum  omnium,  cuius 
e  ludo,  tanquam  ex  equo  Troiano,  meri  principes  exierunt," 
that  the  selectness  of  the  society  inside  the  Trojan  horse  had 
become  a  proverb,  at  least  ^^ith  Cicero  ;  and  (5),  and  lastly, 
that  a  satisfactory  answer  is  thus  afforded  to  the  very  obvious  ob- 
jection to  the  whole  story  as  commonly  understood  {Xapoleon, 
if  bi  supra  (see  Rem.  on  2.5-6),  p.  228 :  "En  supposant  que 
ce  cheval  contint  seulement  cent  guerriers,  il  devait  etre  d'un 
poids  enorme,etil  n'est  pas  probable  qu'ilait  pu  etre  mene  dubord 
de  la  mer  sous  les  murs  d'llion  en  un  jour,  ay  ant  surtout  deux 
rivieres  a  traverser"),  viz.,  that  the  horse,  so  far  from  containing 
one  hundred  individuals,  did  not  even,  the  story  being  rightly  un- 
derstood, contain  one-tenth  of  that  number.  Against  all  which 
if  Mr.  Conington's  difficulty  be  urged,  viz.,  that  the  expressions 
"  armatos  fundit  equus"  (verse  328)  and  "pars  ingentem  for- 
midine  turpi  scandunt  rursus  equum"  (verse  400)  are  indicative 
of  multitude,  I  reply,  first,  that  no  conclusiou  as  to  number  can 


40  AEXEIDEA  [21-23  est— caeixis 

be  deduced  from  the  word  fund  ere — applied  by  Yirgil  liim- 
self,  Georg.  1.  ii*^  to  tlie  production  of  a  single  object  : 

.     .     .     "  cui  in-ima  frementem 
fi'dif  equum  tellus ; " 

and  secondl}^,  that  even  if  fundere  always  implied  either  con- 
siderable number  or  considerable  quantity  (which  the  just-cited 
example  proves  it  does  not) ,  still  no  conclusion  as  to  the  number 
of  persons  actually  contained  in  the  horse  can  be  drawn  from 
eitlier  of  the  passages  cited  by  Mr.  Conington — the  expressions 
of  Pantheus  in  the  one  being  exaggerated  by  fear,  and  of 
Aeneas  in  the  other  by  hatred. 

Delecta.     Compare  Cic.   T/fsc.  Qnaest.  1.  SO  (ed.  Orelli)  : 
"  ea  [navis]  quae  est  nominata  Ai'go,  quia  '  Argivi  in  ea 

delicti  viii, 
vecti,  petobaut  pellem  iiiaurataiu  arietis.'  " 

Cavernas  ingentes  uterumque  =  "  eavernas  ingeutes  uteri." 


21-23. 

EST  IN  CONSPECTU  TEXEDOS  XOTISSIMA  FAMA 
INSULA.  DIVES  OPUM  PRIAMI  DUM  REGNA  MANEBANT 
NUNC  TANTUM  SINUS  ET  STATIO  MALEFIDA  CARINIS 


Est  in  conspectu  tenedos  .  .   .  insula  .  .  .  sinus  et  statio 
MAi-EFiDA  CARiNis.     Compare  Aesch.  Pers.  J^fiO  (ed.  Schiitz)  : 

vqcros  Tis  fCTTi  irpoffde  SaAa^ifOS  roircov, 
fiaia,  SvcTopfios  vaucriv. 

Tenedos,  as  it  was  before  the  Greek  invasion,  viz.,  dives 
OPUM,  is  contrasted  with  Tenedos  as  it  is  now  (nunc),  viz.,  a 
mere  bay  affording  an  unsafe  roadstead  for  ships.  The  contrast 
serves  the  purpose  of  an  explanation  how  it  happened  tliat  the 
Grreek  fleet  could  ensconce  itself  in  the  static  or  roadstead  of 
Tenedos,  without  its  coming  to  the  knowledge  of  the  Trojans 
that  it  was  there,  viz.,  because,  the  island  having  been  deserted 


21-23  EST— CAiiixis]  BOOK  II.  41 

ou  the  first  appearance  of  the  Greeks  before  Troy,  there  was 
now  no  one  on  it  (nunc  tantum  sinus  et  static  ;  huc  se  pro- 
VECTi  DESERTO  IN  LiTTORE  condunt)  to  bring  the  intelligence  to 
that  city  that  the  Grreek  fleet  (supposed  to  have  taken  its  depar- 
ture for  Grreece)  was  actually  riding  at  anchor  in  the  roadstead 
of  Tenedos.  The  contrast,  therefore,  of  Tenedos  dives  opum 
with  Tenedos  tantum  sinus  et  static  carinis  is  to  be  carefully 
distinguished  from  the  contrast  (Sil.  14.  201,  ed.  Rup.)  : 

"  et  iusti  quondam  portus,  niinc  littore  solo 

subsidiiim  infidiim  ftigientibns  aequora,  Mylae," 

of  Mylae  a  port,  and  therefore  affording  (viz.,  by  means  of 
land  on  one  side,  and  a  mole  or  moles  towards  the  sea)  complete 
shelter,  or  shelter  on  every  side,  to  ships,  with  Mylae  no  longer  a 
port,  but  only  (the  mole  or  moles  ha\ing  been  destroyed  by 
storm  or  allowed  to  go  to  ruin)  a  mere  static  or  roadstead,  and 
therefore  affording  shelter  to  ships  on  the  land  side  only,  i.  e., 
by  means  of  the  land  or  shore  alone  ("  littore  solo").  The 
latter  contrast,  or  that  of  a  regular  port  ("  iusti  portus,"  Sil.) 
with  a  mere  statio  or  roadstead,  has  been  repeated  by  Veil., 
Paterc.  2.  72  :  "  exitialemque  tempestatem  fugientibus  sfafio 
^ro  port u  foret." 

So  far,  then,  is  the  information  which  our  text  gives  us  of 
the  deserted  state  of  the  island  of  Tenedos,  at  the  time  the  Greeks 
availed  themselves  of  its  roadstead,  from  being  gratuitous  and 
serving  the  mere  purpose  of  ornament  ["  Ea  vastities  in  insula 
facta,  ut  ea  hoc  uno  nota  sit,  quod  naves  tempestate  iactatae  in 
littorum  recessu,  quern  sin  nut  appellat,  sfationem,  etsi  parum 
tutam,  habeant,"  Heyne.  "  The  island  is  said  to  be  a  sinus,  a 
bay  forming  a  doubtful  roadstead,  being  all  for  which  it  was 
then  remarkable.  .  .  .  Desertc  in  littore  shows  that  the 
change  in  the  fortunes  of  Tenedos  had  already  begun,"  Coning- 
ton],  tliat  it  is  precisely  this  piece  of  information  which  imparts 
to  this  part  of  the  narrative  verisimilitude  and  plausibility — a 
verisimilitude  and  plausibility  so  marvellously  increased  by  the 
epithet  by  which  the  static  is  characterized,  viz.,  maleeida  ; 
see  next  paragraph. 

Mai.ei'ida  ^iiifid((;  faithless,  unsafe.   13 ut  why  this  character 


42  AENEIDEA  [30-34  class.— fekeb, 

of  the  roadstead  so  especially  put  forward  ?  Was  not  the  faith- 
lessness, the  insecurity,  of  the  roadstead  the  very  reason  why  the 
Greek  fleet,  if  it  had  any  care  for  its  own  safety,  should  avoid  it  ? 
Un  the  contrary,  the  danger  of  an  accident  happening  from  the 
weather  in  the  short  interval  for  which  the  fleet  was  to  be  there  was 
exceedingly  small,  while  the  danger  of  the  Trojans  learning  they 
were  there,  had  the  static  been  fid  a,  and  on  that  account,  of 
course,  a  favoimte  resort  for  vessels,  had  been  great.  The  static 
was  the  very  static  for  the  Grreeks  to  choose  ab9ve  all  others,  no 
less  on  account  of  its  convenient  distance  neither  too  near  nor 
too  far  from  Troy,  and  its  position  (if  the  information  obtained 
by  Heyne  on  the  subject  be  correct :  "Nunc  autem  per  eos  qui 
haec  loca  adierunt  in  compertis  habeo,  ex  locis  illis,  quae  Ilii 
vestigiis  assignari  sclent  (Bunarbaschi)  Tenedum  baud  dubie 
prospici,  et  esse  in  eius  littore  australi  stationem  navium,  quae 
earum  conspectum  oculis  ex  Ilio  prospicientium  eripiat")  out 
of  the  view  of  that  city,  tliaii  on  account  of  the  loneliness  of  the 
shore  (desertc  in  littcre)  and  the  small  probable,  perhaps 
even  no,  resort  to  a  station  so  little  in  repute  (malefida). 


30-34. 

CLASS1I5US  mC  LOCUS  HIC  ACIES  CERTARE  SCLEBANT 
PARS  STUPET  INNUPTAE  DCNUM  EXITIALE  MINERVAE 
ET  MCLEM  MIRANTUR  EQUl  PRIMUSQUE  THYMCETES 
UUCI  INTRA  MUROS  HCRTATUR  ET  ARCE  ECCARI 
SIVE  DCLC  SEU  lAM  TRCIAE  SIC  FATA  FEREBANT 


Classibus  HIC  LOCUS.  In  this  passage  Yirgil,  according  to  his 
custom  (see  Eemm.  on  1.  500 ;  2.  18  and  49),  presents  us  first 
(verses  27  and  28)  with  the  general  idea,  the  deserted  appear- 
ance of  the  places  lately  occupied  by  the  Greeks;  and  then 
(verses  29  and  30)  supplies  the  particulars,  in  the  words  of  the 
Trojans  pointing  out  to  each  other  the  various  localities. 


30-34  CLASS. FKRKI3.]  BOOK    II.  43 

The  reader,  however,  must  not  be  misled  by  the  words 
CLASSiBUs  Hic  LOCUS  to  suppose  that  there  was  a  place  set  apart 
for  the  ships.  Innumerable  passages  in  the  Iliad,  and  especially 
the  account  of  the  battle  at  the  ships  (//.  13),  render  it  perfectly 
clear  that,  the  ships  being  drawn  up  on  the  shore,  the  tents  were 
erected  beside  and  amongst  them  ;  the  ships  and  tents  of  one 
nation  forming  one~  group,  those  of  another  nation  another 
group,  and  those  of  a  third  nation  a  third  group  ;  and  so  on, 
along  the  entire  line  of  shore  occupied  by  the  encampment. 
Classibl-s  means,  therefore,  not  the  ships,  as  contra-distinguished 
from  the  tents,  but  the  ships  taken  together  mth  their  depen- 
dencies, the  tents ;  or  in  other  words,  it  means  the  Grecian  en- 
campment, called  clasae^i  by  Yirgil,  and  ai  njec  by  Homer,  from 
its  most  important  and,  especially  from  a  distance,  most  conspi- 
cuous part,  the  ships. 

Nof  only  Dryden  and  such  like  translators,  but  even  Alfleri 
("  Qui,  fitte  eran  I'ancore  lor")  renders  classibus  hic  locus, 
*'  here  the  navy  rode" — ^vith  what  understanding  of  the 
Iliad,  or  of  ancient  naval  expeditions  (see  Aen.  3.  71 ;  9.  69,  70], 
or  of  the  Grrecian  encampment  and  mode  of  warfare  at  Troy, 
and  especially  of  the  battle  at  the  ships,  let  the  reader  judge. 

Pars  stupet  innuptae  donum  exitiale  minervae,  theme  ; 
MOLEM  MiRANTUR  EQUi,  Variation.  Both  clauses  together  = 
*'  pars  stupet  admiratione  ingentis  equi,  qui  donodatns  Minervae 
allatm-us  erat  Troiae  exitium."  These  words  had  not  embar- 
rassed and  misled  so  many  commentators,  and  myself  among  the 
number  ("  Twelve  Years'  Voyage,"  and  "  Advers.  Yirg."),  had  it 
been  perceived  that  not  only  the  words  themselves  but  the 
entire  passage  is  almost  literally  translated  from  Euripides,  who 
in  the  person  of  the  chorus,  Troad.  .5J5  (ed.  Dindorf),  says : 

TvacTa  Se  yevva  ^pvyoov 
irpos  TTvXas  wpfj.adr], 
irevKa  ev  ovpeia 

^{(TTOU  Koxov  Apyeiuiv, 
Kai  AapSavLas  arav 

X^-pi-V  o^'uyos,  afji0poTOTrw\ou, 
wherein   \i:niv  u^vyoc;  anjinoTO-ioXov  We  have  IXM  I'TAK  DOM  M 


44  AENEIDEA  [30-34  class.— run i:b, 

MINERVAE  ;  in  AapOaviag  arav,  EXITIALE ;  in  Ota  ^uxrivv,  DUCI 
INTRA  MUROS  ET  ARCE  LOi.'ARI  ;  in  ^sarov  Xo\ov  Aoyeiojv, 
UANAUM  INSIDIAS  ;  in  TTtVKU  iv  ovpeiu,  ABIETE  ;  in  irpoi;  TTvXag 
wp/naOr],  PANDUNTUR  PORTAE,  lUVAT  IRE  ;  and  in  TToaa  jivva 
*Ppvy(jt)v,  OMNIS  TEUCRIA. 

DoNUM  MINERVAE,  Mhierva''s  pre^oiif,  in  the  sense  of  the 
pvoicnt  made  to  Minerva,  not  the  j^reneiit  made  hy  Minerra. 
And  so  Servins,  rightly :  "  Non  quod  ipsa  dedit,  sed  quod  ei 
oblatum  est."  Exactly  so,  verse  189,  of  this  same  present  to 
Minerva  :  "  si  vestra  manus  violasset  dona  Miuervae"  \Mmerva^ii 
present,  i.e.,  the  present  made  to  Minerva];  and  11.  5G6, 
"  donum  Triviae"  [Tviviah  ■premnt,  i.  e.,  the  present  made  to 
Trivia].     Also  Ovid,  Met.  13.  510  (Hecuba,  of  herself)  : 

' '  nunc  trahor  exul,  inoi^s,  tumulis  avulsa  meonini, 

Pciu'Iopnc  ii/intii^" 

[^a  present  for  PeneIope\     Claud.  Epith.  Pall,  et  Celer.  i3  : 

"  scrutantnr  [Amoves]  nidos  avium,  vel  roscida  laeti 
mala  legunt,  doiiiait  Foieris" 

\_a  present  for  Venas'].     Eurip.  Ion,  1j^S7  : 

Creusa.  SpaKOVTe  ixapfxaipovre  wayxP^'^^  •yevvi. 
Ion.  SooprifM    Adavas,  r]  tskv'  evrpetpeiv  Kiytt ; 

\_((  present  for  Blinerva'].     Eurip.  Orest.  123  : 

airavO'  uKLffxi'Ov  veprepwv  SooprnnaTa, 

not  presents  suitable  to  he  received  from,  but  suitable  to  he  offered 
to,  the  "  inferi.'"  See  Eem.  on  "  ereptae  virginis  ira,"  2.  413,  and 
compare  Eurip.  Orest.  1^3^  (ed.  Paley),  of  Helen  : 

aKvKwv  ^pvjLwu  67ri  Tu/ji^ov  a'ya\-  , 

ixara  crvffToKiffai  xpViovcTa  \ivoi, 

(f)apea  Trop(pvpea  Soopa  K\vTaifj.vrj(TTpa 

[offerings  to  Cli/temncstra ;  funeral  dress  for  corpse  of  Clijtem- 
nestra'].     Aesch.  Ayani.  1385  (ed.  Davies)  : 

Kai  TTfTTTOOKOTl 

Tpni)v  eirevbtSw/jii,  rov  nara  x^ovos 
Alos  veKpaiv  (TaiTrfpos  evKTatav  x°-P^^- 

Uiunt.  Smyrn.  12.  235  : 

oi  5'  aXKoi  Te;/65oio  irpos  i^pov  affrv  /j.u\(>vt(s, 
57;i'ui,  iKiTufxivoi  T  p  iT  00 1' i5  I   hMpof   ayarOai. 


30-34  CLASS.  — FKREB.]  BOOK    II.  45 

Epigr.  Meleagri,  Anthol.  Pal.  7.  UGS  : 

oiKTporarop  jjLaTrip  ffe,  Xapi^eve,   Soipov  ey  ASac, 
OKTWKaideKaTav  e<TTo\i(rey  ;(Aa|Ui/5i 

IftT.sejif for  Hades].     Pind.  Nem.  10.  66  (ed.  Boeekli)  : 

Toi  5'  avavra  (Tra&ev  Tv/x0v  -KaTpwitii  ffx^^ov 
fvdev  apTTa^avres  ayaKfji,^   Aj5a,    ^eiXTov  Trerpov, 
e/j.fiaXov  (Trepvai  TloKvSevKecos'  oAA'  ou  viv  (pXacrav, 

^where  Dissen :  "  donarium  Plutonis,  h.  e.  ciiDpum  cum  arte  do- 
latum  Plutoni  sacrum.  Confer  ^loq  rpoTraia,  Pausan.  5.  22,  fin.; 
porro  ^iXov  Ai2a,  h.  i\  6p}]vo^,  querela  Plutoni  sacra,  Eiu-ip. 
EJoctr.  1^-3';  Snppl.  783,  alov  /noXirai,  et  AiSa  yooc;,  Aiistoph. 
Thesmoph.  lOW}.  Compare  also  the  application  by  Homer  of 
the  term  OeXKrupiov  Oewv  {de/ei/iaieiduui  deovuin)  to  the  same 
wooden  horse,  Od.  8.  509  : 

t]  eaav  ^tey'  ayaAfxa  diwv  di\KT7]piov  eivai. 

ExiTiALE.  Altogether  by  prolepsis,  and  expressive  of  the 
present  feelings  of  the  speaker.  Compare  verse  237,  "  fatalis 
machina,"  and  verse  245,  "  monstrum  iufelix" — both  of  this  very 
horse;  also  1.  6,  "  Lavina  littora,"  where  D.  Hieron.  in  I^zec/i. 
SO  :  "  iuxta  illud  Virgilianum  '  Lavinaque  venit  littora' :  non 
quo  [qu  ?  quod]  eo  tempore  quando  venit  Aeneas  in  Latium 
Lavinia  dieerentur,  sed  quae  postea  Lavinia  nuncupata  sunt." 

Wagner  (1861)  reminds  his  reader  that  the  donum  was  not  a 
real  but  only  a  pretended  donum  ("per  simulationem  datum"), 
and  Kappes  {Zur  Erkldrung  von  Virgil's  Aeneide  :  Constanz, 
1863)  finds  Aeneas's  words  full  of  the  bitterest  irony  :  "  Gerade 
darin  liegt  der  schmerz  und  die  ironie  ausgedriickt,  dass  Aeneas 
das  pferd  nach  des  Sino  angabe  ein  der  Minerva  dargebrachtes 
geschenk  nennt,  nachdem  er  es  als  die  verderben  briugende 
machina  kennen  gelernt  hat."  Aeneas's  words  are,  on  the 
contrary,  a  simple  statement  of  the  fact,  without  either  allusion 
to  the  untruthfulness  of  the  present,  or  irony.  The  horse  is 
equally  uo^sum  whether  it  contains  an  ambush  inside  or  not 
(verse  49:  "  timeo  Danaos  et  d())ia  ferentes").  See  Attius 
(quoted    by   Servius)  :    "  Minervae   doimm  armipotenti  Danai 


46  AENEIDEA  [30-34  class.— fkekb. 

abeuntes  dicant."  Hyginus,  Fah.  108  :  "  Danai  Miner vae  dono 
dant."     Petron.  (ed.  Hadrian,  p.  325)  : 

.     ,     .     "  hoc  titulus  fcro 
incisus,  hoc  ad  fata  compositiis  Sinon 
firmahat." 

And  how  little  irony  enters  into  the  feelings  of  Aeneas  is  clear 
both  from  the  severe  gravity  and  even  sorrow  of  his  expres- 
sions (as  verses  54,  55,  and  56),  and  from  the  circumstance  that 
he  was  himself  one  of  the  principal  persons  imposed  on,  and  one 
of  the  principal  sufferers  by  the  fraud  (verses  105,  106).  To 
be  ironical  Aeneas  should  have  said  not  exitiale,  but  prae- 
clarum,  or  egregium,  should  have  described  the  gift  not  by 
its  real  character,  but  by  the  character  in  which  it  was  viewed 
by  himself  and  his  friends  at  the  time,  by  some  character  the 
very  opposite  of  that  which  it  merited. 

Of  the  five  places  in  which  our  author  makes  mention  of  the 
horse  as  a  present,  three  (viz.,  verses  36,  44  and  49)  expressly 
state  who  were  the  givers  of  the  present,  viz.,  the  Danai;  and 
two,  viz.,  our  text  and  verse  189,  to  whom  the  x^resent  was 
given,  viz.,  to  Minerva. 

SiVE    DOLO,    SEU    lAM    TROIAE    SIC   EATA    FEREBANT.       "  Sci's 

durch  verrath,  sei's  weil  schon  nahete  Ilions  schicksal,"  Yoss. 

Troiae  fata  is  not  "  schicksal,"  the  destiny  [i.e.,  final  destiny) 

of  Troy,  but  the  series  of  fates  appointed  to  Troy  from  the 

beginning  ;  and  ferebant   is  not   "  nahete,"   approached,,  but 

brought,  occasioned,  was  the  cause  of.     Compare  2.  94:   "fors  si 

qua  tulisset ;"  Ovid,  Met.  3.  17 U  : 

*'  ecce !  nepos  Cadmi,  dilata  parte  lahoruni, 
per  nemiis  ignotiim  non  certis  passibus  errans, 
peivenit  in  hiciim:  sic  iMwm.  fata  ferebant.''^ 


35-14  AT— daxai'm]  book   II. 


35-44. 

AT  CAPYS DANAUM 


Insidias,  appropriation  of  the  Homeric  figure  applied  to  tins 
same  horse,  Od.  U-  277  : 

Tpis  Se  TTepia'Tei^as  koiXov  Ko^ov  afj.(pa(j>oai(ra. 

Ibid.  8.  515  : 

iTTtrodev  eKxii/J-evoi,  KOi^ov  Xo^ov  iKirpoMirovrfs. 

Ibid.  11.  525  : 

■fl/ney  avaKKiva.1  irvKivov  Ko^ov  rjS'  eiriOeivat. 

SuBiECTisQUE  URERE  FLAMMis.  The  advice  of  Capys  con- 
sists of  two  alternatives  :  either  to  destroy  the  horse  (by  fire  or 
water  as  they  might  prefer),  or  to  explore  its  contents.  The 
copulative  que  is  used  to  connect  together  the  two  parts  of 
which  the  first  alternative  consists.  The  English  language  does 
not  admit  of  a  similar  structure. 

Primus  ibi  ante  omnes  .  .  .  laocoon  ardens  summa  de- 
cuRRiT  AB  arce,  et  procul  :  o  MisERi.  Compare  Liv.  1. 12  : 
"  Mettus  Curtius  .  .  .  piinceps  ah  arce  decucurrerat  .  .  .  nee 
procid  iam  a  porta  Palatii  erat,  clamitans,  '  vicimus  .  .  .  .'  " 

AuT  ULLA  putatis  DONA  CARERE  DOLis  DANAUM.  Admir- 
ably translated  by  Schiller  : 

"  ein  Griechisches  geschenk  imd  kein  beti-ug  verborgen  r" 
Such  masterly  touches,  promissory  of  the  future  splendour  of 
Schiller's  genius,  occur  every  now  and  then  in  his  "  Freie  Ueber- 
setzung  "  of  the  second  and  foui'th  books  of  the  Aeneid,  which 
is,  however,  on  the  whole,  an  inferior  production,  evincing  not 
merely  immaturity  of  poetical  power,  but  a  considerable  want 
of  perception  of  the  delicacies  of  Virgil's  expressions,  and  even 
some  ignorance  of  the  Latin  language. 


48  AENEIDEA         [49-3;]  qriDQ.— c.vverx. 


49-53. 

QUIDQUID  ID  EST  TIMEO  DANAOS  ET  DONA  FERENTES 
SIC  FATUS  VALIDIS  INGENTEM  YIRIBUS  HASTAM 
IN  LATUS  INQTJE  FERI  CURVAM  COMPAGIBUS  AI.VUM 
CONTORSIT  STETIT  lELA  TREMENS  IJTEROQUE  RECUSSO 
INSONUERE  CAVAE  GEMITUMQUE  DEDERE  CAYERNAE 


QuiDQUiD  ID  EST,  TIMEO.  So  Ovicl,  Hefoid.  19.  203  (of  an  omi- 
nous dream)  :  "  quidqviid  id  est,  timeo." 

TiMEO    DANAOS    ET    DONA    FERENTES.       In  tllis    SO   oft-qUOted 

sentiment  there  is  nothing  new  except  its  application  to  the 
Danai:  E\0p<oi>  aSwpa  Swpa  kouk  oinjtrtuo  was  a  proverb  even 
in  the  days  of  Sophocles.     See  AJax,  665. 

Validis  ingentem  YIRIBUS.  The  great  size  of  the  spear, 
and  the  force  with  which  it  is  hurled,  are  not  matters  of  indif- 
ference, but  absolutely  necessary  to  the  production,  on  the  huge 
mass  of  which  the  horse  consisted,  of  the  considerable  eifect  de- 
scribed by  the  words 

tTTEROQt'E  RECUSSO 
INSONUBllE  CAVAE  GEMITUMQUE  DEDERE  CAYERNAE. 

Of  the  five  terms  most  frequently  used  by  Virgil  to  express 
the  casting  of  a  spear,  viz.,  iacio,  coniicio,  torqueo,  intor- 
queo  and  con  torqueo,  the  two  first  are  the  weakest  and 
signify:  iacio,  simply  ^o  t/irow ;  coniicio,  to.  throw  icith  tJie 
collected  force  of  the  individitaJ,  which,  however,  need  not  be 
great,  for  the  term  is  applied,  2.  544,  to  Priam  throwing 
his  "  imbelle  telum  sine  ictu."  The  three  latter  signify  to 
hurl:  torqueo,  ^\my^\j  to  hurl ;  intorqueo,  to  hurl  forcibly  ; 
con  torqueo,  u-'ith  all  the  collected  strength  of  a  imcerfnlhj  atromj 
man — con,  when  applied  in  composition  to  the  act  of  one,  being- 
no  less  intensive  than  when  applied  to  that  of  a  number  of  iiidi- 
ricluah  ;  in  the  former  case  indicating  that  the  act  is  the  result 
of  the  u-hole  collected  power  of  the  one,  in  the  latter  that  it  is  the 


49^53  QUIDQ. CAVERN.]  BOOK    II.  49 

result  of  the  collected  poicer  of  the  several  indici duals  concerned. 
See  Rem.  on  "  corripiimt  spatium,"  6.  634;  and  on  "  eon- 
clamat,"  9.  375. 

Impello,  although  interpreted  bj  Heyne  in  his  gloss  on 
Aen.  1.  86  intorqueo,  immitto,  is  neither  there  nor  any- 
where else  (except  under  the  particular  circumstances  mentioned 
in  Rem.  on  Aen.  1.  85)  used  in  tliat  sense,  hut  always  in  the 
sense  of  jmshing — either  jdiysically  pushing,  as  Aen.  1.  86  ; 
7.  621 ;  8.  239,  &c.  ;  or  mefapJioricalh/  pushiacj,  as  Aen.  1.  15 ; 
2.  55,  520,  &c. 

In  latus  inque  feri  curva>[  compagibus  alvum. — In  al- 
VUM  is  not,  as  maintained  by  Thiel,  and  after  him  by  Forbiger, 
into  the  alms;  first,  because  there  is  much  harshness  in  interpret- 
ing the  IN  before  alvum  so  very  differently  from  the  in  before 
latus,   of  which  it  is  the  mere  repetition.     Secondly,  because 
the  word  recusso,  verse  52,  implies  that  the  interior  of  the 
horse  was  only  concussed,  not  perforated.     Thirdly,  because  the 
expression  ferro  foedare,  verse  55,  almost  expresses  that  the 
interior  had  not  been  previously  "  foedata  ferro."     Fourthly, 
because  the  words  "tergo  intorserit,"  verse  231,  limit  the  lesion 
made  by  the  cuspis,  verse  230,  to  the  tergum,  a  term  never 
applied  except  to  the  exterior  of  the  body.     For  all  these  rea- 
sons I  reject  Thiel's  interpretation,  and  understanding  (with 
Wagner)   que  to  be  taken  epexegetically  (sfee  Rem.  on  Aen. 
1.  500;  2.  18)  render  the  passage,  against  that  part  of  the  side 
which  was  the  alms  or  belly.     Thus  the  precise  position  of  the 
wound  is  determined  to  have  been  in  the  hinder  part  of  the  side, 
corresponding  to  the  cavity  of  the  belly,  not  of  the  chest ;  and 
in  the  lateral  part  of  the  belly,   not  the  under  part.     Yirgil 
cliooses  this  position  for  the  wound  with  great  propriety,  be- 
cause the  portion  of  the  horse's  side  corresponding  to  the  belly, 
being  much  larger  than  that  corresponding  to  the  chest,  not 
only  afforded  a  better  mark  to  Laocoon,  but  was  precisely  the 
part  where   the    enclosed   persons   were    principally    situated- 
Compare  Aen.  7.  ^09  : 

"  perque  uterum  sonitii  perque  ilia  venil  animlo;" 
hi;nuy,  akxeidea,  vol.  ii.  4 


50  AEXETBEA  [49-5.3  qiidq.— cavickx. 

throug-h  that  part  of  tlie  uterus  (heWy)  wliicli  was  the  ilia  (loin 
or  tlank). 

CuRVAM,  bowed,  bent  outward;  the  opposite  of  cavam. 
Compare  Georg.  1.  508  :  "  curvae  falces,"  Aen.  6.  k  :  "  curvae 
puppes."     7.  18 U'-  ".curvae  secures."     3.  56 If  : 

"  tolUmur  in  caelum  ciirvato  guigite."     ... 

Silius,  6.  522  (ed.  Tluperti)  : 

"  ac  legimus  pontum,  piuuque  immane  earata 
aequor,  et  immcr.sas  curra  trabe  findiraxis  undas," 

in  wliieli  last  "we  have  the  two  opposite  notions  in  contrast  with 
each  other — "  cavata"  expressing  the  hollow  of  the  ship  in  which 
the  passengers  were  safelj  lodged,  and  "  curva "  the  exterior 
cui'ved  or  bowed  form  (bow)  which  di\ided  the  water.  There 
is  a  similar  and  even  more  striking  opposition  between  curved 
or  bowed  and  coneave  or  hollowed  out,  in  >Synesius,  Ep.  U  : 
vvTog  [ventus]  a<pv(jj  Trfioanacmjv,  to  lartov  j/^ttoXu'  tuOfj.Tf,  kat  ru 
KvuTu  KoiXa  TTETToinKiv  (Lat.  trausl.  :  "quae  cai-ra  erant,  cara 
reddidit "] ;  and  we  have  only  to  put  verse  53, 

insoxi:eee  cavae  gemitimque  dedeue  caverxae, 

in  apposition  with  our  text,  to  have  a  similar  contrast  of  onv 
own  making,  between  the  convex  exterior  and  concave  interior 
of  the  belly  of  the  w^ooden  horse. 

CuRVAM  COMPAGIBUS,  put  together  (viz.,  with  straight  pieces 
of  wood)  ^  so  as  to  form  a  round,  convex,  or  curve.  The  form 
was  bowed  or  rounded,  though  the  pieces  of  w^hich  it  was  put 
together  were  sti-aight. 

CuiivAM  COMPAGIBUS  AT,vuM  =  rounded  bellj. 

Insonuere  cavae  gemitumque  dedere  cavern ae.  " lunge: 
CAVAE  iNSONUERE,  /.  e.,  cavum  quid  sonuere  ;  s.  ita  ut  res  cavae 
Solent,"  Wagner  (1861).  Certainly  not.  To  express  such 
sense  it  should  have  been  not  ixsonuere  cavae,  but  iHsouuere 
cariim,  as  Georg.  k-  370 :  "  saxosumque  sonans  Hypanis ;"  Cal- 
purn.  1.119: 

"  quae  imparibus  modo  concinuistis  avenis, 
tarn  liquidum,  tarn  (fulce  sonant,  ut  nou  ego  malim,"  (S:c. 


49,33  QrrDQ.—CAVKEX.]  BOOK  II.  51 

Na}^,  it  should  liave  been  not  even  inso)niero  canon,  but  only 
sonucre  cavum,  had  the  intention  been  as  assumed  by  Wagner  to 
express  not  the  intensity,  but  the  very  opposite  of  intensity,  the 
hollowness  of  the  sound.  No,  no ;  cavae  is  the  ordinary  eke, 
of  which  Virgil  here,  as  so  often  elsewhere,  does  not  scruple  to 
avail  himself.     Compare  10.  475  : 

"  vaginaqiie  cava  fiilgeutcm  deripit  ensem," 

where,  all  sheaths  being  necessarily  hollow,  "cava  "  adds  nothing 
to  the  sense,  and  is  added  merely  for  the  convenience  of  versifica- 
tion ;  exactly  as  in  our  text,  all  caverns  being  necessarily  hollow, 
CAVAE  adds  nothing  to  the  sense,  and  is  added  merely  for  the 
ease  of  versification.  The  kind  of  sound  produced  is  expressed 
not  loy  CAVAE,  but  according  to  our  author's  usual  manner  by 
the  added  clause,  gemitum  dedere  ;  the  loudness  or  intensity 
of  the  groaning  sound,  by  the  ix  of  insoxueke — cavae  caver- 
nae  ix-soxuere  gemitumque  dedere — as  if  he  had  said  cavae 

CAVERXAE  GEMITUM  DEDERE. 

Cavae  cavernae,  the  cavas  latebras  of  verse  38,  and  occu- 
pying it  will  be  observed  precisely  the  same  position  in  the  verse  : 

AUT  TERLBKARE  CAVAS  VTEKI  ET  TENTAKE  LATEBKAS. 

Gemitum,  not  at  all  the  groan  of  any  one  inside,  but  the 
groan  of  the  cavity  itself ,  the  resonance  of  the  cavae  caverxae, 
as  3.  555  :  "gemitum  ingentem  pelagi ;"  9.  709  :  "  dat  tellus 
gemitum."     Compare  Quint.  Calab.  1.  615  : 

ri  oos  TLs  ffr ovo  evT a  ^aKwv  ev  opeacnv  axovra 
6r]pr}TT]p  €\a<poio  fjieffrjv  5io  I'rjSua  KefXTri 
eacrv/j.evais, 

and  our  own  "  groaning  axle." 

Foedare,  to  spoil,  to  put  out  of  its  normal  state;  defor- 
mare,  violare.     See  Eem.  on  3.  241. 

Latebras.  We  have  no  corresponding  word  in  English. 
The  Italians  have  nascnvfJigli. 


4» 


52  AElSfETDEA  [56  teotaquk— mankkp.s 

56. 

TROIAQUE  NUNC  STARES  PRIAMIQUE  ARX  ALTA  MAKERES 


VAS.  LECT. 
8TAEES*— MAis'EKES  I  Rom.  ;  Pal.  ;  Pieriixs  :   "  In  antiquis  omnibus  codd. 

quotqnot  habui  manekes   legi."      II  li.    Ill  Princ.  ;  Mod.  ;  Mil. 

1475,    1492 ;    Bresc. ;  P.  Manut.  ;  La  Cerda ;    D.  Heins. ;    N.  Heins. 

(1G70,    1671,    1676,    1704);  Phil.;    HejTi.  ;   Rnmck  ;  Wakef .  ;    Pott.; 

Dorph. ;  Lad.  ;  Haupt. 
STARKT — MANEEES  I  Med.   (a  T  being  placed  over  the  Sam.  sec.)  II  -^. 

III  Serv.  ;    Ven.   1475  (Jenson) ;  Voss  ;  Wagn.   (1832,  1841  ;   Lecf. 

Vircj.  and  Praest.)  ;  Ribb. 

STAEE'i'  MANEEET   II    4%. 

STAEES  MANEEET  II  %\.     Ill  Yen.  1470,  1471. 
0  Vat,  Ver.,  St.  Gall. 


Stares — maneres,  ihe  reading  of  the  great  majority  of  the 
MSS.,  is  to  be  preferred  not  only  on  account  of  the  life  which 
the  sudden  apostrophe  throws  into  the  passage,  hut  on  account 
of  the  apparent  original  from  which  our  author  drew,  viz., 
Eurip.  Troad.  1^.5,  where  Neptune  similarly  apostrophizes  Troy ; 

a\\' ,  o!  ttot'  evTvxovcra,  X"'Pf  H-oi.  ttoAis, 
^€(TTOV  re  TTvpyoifx  .   ei  ce  (jltj  SicoAetre 
IlaAAos,  Aios  irais,  T]ffQ'  av  eu  fiaOpois  err 

and  of  the  apparent  copy  by  later  authors,  as  Silius,  10.  058  : 

"  haec  turn  Roma  fuit,  post  te  ciii  vertere  mores 
si  stabat  fatis,  potius,  Cartbago,  maneres/^ 

Id.  7.  563: 

"  millayue  nunc  stcn-es  teiTarum  vertice,  Roma." 


*  Victorinns  {Ars  Gram.)  gives  this  reading  also,  biit  does  not  cite  the  end  of  the 
verse. 


59-70  iirr— accipere]  UOOK  IT.  53 

Troiaque  nunc  stares,  theme  ;  priami  arx  alta  maneres, 
variation. 

In  the  same  way  as  the  Greeks  used  Tvy\avsiv  and  ire(pvKivaL 
as  varieties  for  eLvai — the  former  adding  to  the  simple  concep- 
tion of  existence  that  of  chance  or  fortune,  as  the  cause  of  such 
existence,  and  the  hitter  that  of  nature  or  birth — so  the  Romans 
used  stare  and  man  ere,  the  former  adding  to  the  simple  con- 
ception that  of  uprightness  of  position,  the  latter  that  of  con- 
tinuance in  respect  of  time.  In  either  language,  according  to 
the  particular  circumstances  of  the  case,  it  was  sometimes  the 
simple  conception,  sometimes  the  superadded,  which  predomi- 
nated. In  the  case  before  us  the  superadded  is  strong  :  "  thou 
Troy  shouldst  stand  upright,  and  thou  citadel  of  Priam  shouldst 
continue  in  existence."  Compare  6.  300  :  "stant  lumina  flam- 
ma,"  where  ''  stant"  is  stand  fixed  and  wide  open,  or,  as  we  say, 
stare.  At  other  times  the  superadded  conception  is  wholly  sunk 
and  lost,  as  Manil,  1.  643  (Jacob)  : 

"  atque  iibi  se  primis  extollit  Phoebus  ab  undis, 
illis  sexta  manet,  quos  tiim  premit  aureus  orbis," 

where  there  is  no  notion  of  continuance  at  all,  and  "  manet  "  is 
no  more  than  est. 


59-70. 

QUI  SE ACCIPEKE 


Hoc  IPSUM  UT  STRUERET. — "  Vcl  ut  caperetiir,  vel  quia  Grraeci 
simulabant,"  Servius.  *'  Ut  adduceretur  ad  regeni,"  Ileyne. 
By  HOC  IPSUM  is  not  meant  either  merely  "  ut  caperetur"  or 
merely  "  ut  ad  regem  adduceretur,"  but  botli  together,  viz., 
that  he  should  be  takeu  iuto  custody  and  brought  before  the 


54  AENEIDEA  [59-70  yui— Accn>i:i!E 

king,  viz.,  as  the  first  step  or  move  towards  his  ultimate  object — 
TRoiAM  aperire  achivis. 

Hoc  IPSUM,  this  very  thing  which  I  have  just  presented 
to  my  readers,  viz.,  manus  post  terga  revinctum  ad  regem 
TRAHEBANT.     Compare  Ovid,  Met.  9.  7£3  : 

"  Iphis  amat  qua  posse  fnii  desperat,  et  auget 
hoc  ipsum  flammas  ' ' 

[this  very  thing,  viz.,  that  he  loves  one  whom  he  despairs  of  ever 
enjoying].    Ovid,  Ilet.  11.  38^: 

.     .     "  sed  Alcyone  coniiix  excita  tumiiltu 
prosilit,  et,  nondinn  totos  omata  capillos, 
disiicit  hos  ipsos  " 

[the  very  hair  she  had  just  been  dressing]. 

Ultro.  Taking  the  initiative,  doing  what  he  need  not  have 
done. 

Troiamqle  aperiret  achivis.  "  And  open  Troyes  gates 
unto  the  Greeks,"  Surrey.  No ;  not  literally  open  the  gates  of 
Troy,  but  procure  an  entrance  for  the  Grreeks  into  Troy  ;  make 
Troy  accessihtc  to  them.  Compare  Aen.  10.  86J^  :  '' ape  n't  si 
nulla  viam  vis."     Statins,  Tlwh.  12.  293: 

"■  Theseos  ad  niuros,  ut  Pallada  fiecterct,  ibat, 
siipplicilnisqne  piis  faciles  aj^eriret  Athenas." 

Sil.  Ital.  13.  49  : 

.     .     .     "  caeleste  reportat 
Palladium,  ac  nostris  aperit  mala  Pergama  fatis." 

Tenant.  Fortuu.  Focmat.  1.  5.  3  (in  cellulam  S.  Martini) : 

"  exul  euim  tcrris,  cneli  incola,  saepe  solcbat 
clausus  j\Iartinus  hinc  aperire  polos  ' ' 

[open  heaven,   /.  e.,   guide  to  heaven,  show  the  way  by  which 
heaven  might  be  entered].     Iscan.  de  hello  Troiano,  1.  U'^ : 

"liactemis  liaec;  tuque,  oro,  tuo  da,  maxime,  vati 
ire  iter  inceptum,  Troiamque  aperire  iacenteiu  " 

(in  which  latter  the  action  of  opening  Troy  is  figm-atively  as- 
cribed to  the  poet  who  describes  it). 

Danaum  iNsiDiAs.     These  words  are  plainly  repeated  from 
Dido's  request  to  Aeneas,  Aen.  1.  758. 


o9-70  Kivi. — accipkuk]  liOOK  II.  5i5 

Inermis.  As  arm  a  means  not  merely  arajwns,  icJtetJier  offen- 
sive or  defensire,  but  all  kinds  and  means  of  qffrnce  and  defence,  so 
its  compound  inermis  means  not  merely  wifhnnt  iceapons,  but 
H-ithoat  any  means  of  ofi'ence  or  defence  ;  helpless,  defenceless.  The 
latter  is  the  sense  in  which  I  think  it  is  used  in  the  passage 
before  us  ;  because,  first,  it  is  not  to  be  supposed  that  Yirgil, 
having  told  us  that  Sinon  was  a  prisoner,  with  his  hands  bound 
behind  his  back,  would  think  it  necessary  to  inform  us  almost 
instantly  afterwards  that  he  was  unarmed  or  ivithoat  iceapons. 
And,  secondly,  because  even  if  Sinon  had  not  been  bound, 
weapons  could  have  been  of  no  avail  to  him  against  the  agmina 
by  whom  he  was  surrounded,  and  therefore  the  want  of  them 
made  no  real  difference  in  his  condition,  and  could  not  have 
been  assigned,  even  by  poetical  implication,  as  a  reason  for  his 
emotion  or  conduct.  It  is  in  this  strong  sense  of  utterly  wit/tout 
means  of  offence  or  defence,  and  not  in  its  literal  sense  of  u-eapon- 
A'.sv,  that  ""inermis"  is  to  be  understood  also,  Aen.  1.  1^91 : 

"  tendentemqiie  maniis  Priamiim  conspexit  inermes  ;" 

because,  although  it  might  have  contributed  to  the  pathos  of 
the  picture  to  have  represented  a  young  warrior's  hands  as 
stretched  out  ircaponless,  it  could  have  had  no  such  effect  to 
have  so  represented  the  hands  of  Priam,  who  was  so  old  as  to 
be  unable  to  wield  weapons,  and  was  equally  "inermis"  {help>- 
less  and  defenceless)  whether  he  had  arms  in  his  hands  or  not. 
^eeAcn.  2.  509,  510,  ef  seq. ;  and  compare  Tacit. ^;/«.  6.  31 :  "  Et 
senectutem  Tiberii  ut  inermem  desj^iciens."  The  same  meaning 
follows  inermis  into  the  Italian,  as  Gerus.  Lib.  3.11: 

"  i  somplici  fanciiilli,  c  i  vecchi  incrini, 
e'l  volgo  delle  donne  sbiggottite." 

UuAE  Nuxc  TELLUs  .  .  .  ACCiPERE  ?  Compare  Quinctil.  JJe- 
clam.  12.  28  :  "  Uuomodo  me  a  scelere  meo  divellerem  ?  in  quas 
ultimas  terras,  quae  iuhospitalia  maria  conderem  ?" 


56  AENEIDEA  [75  quidvk— cai-to 


/o. 


UUIDVE  FERAT  MEMOKET  QUAE  SIT  FIDUOIA  CArXO 


VAE.  LECT. 
auiDVE  FERAT  •  MEM.     I  Pal.     Ill  D.  Heiiis, ;  N.  Heins.  (1670), 
[^>M«cf.]  CEETUS,    Q-uiDVE   FERAT;    MEM.     Ill   Hejne ;  Wakef .  ;  Wagn. 

(1832,  1841,  1861) ;  Lad.  ;  Haupt. 
Ipumi.']  CRETUS,  auiDVE  FERAT,  MEM.     IM  P.  Manut. ;  D.  Heins.  ;  N. 

Heins.  (1670) ;  Brunck  ;  Yoss  ("  Nacli  feeat  ein  komma  "), 

\_punct.']  CRETUS.  QUIDVE  FERAT  MEMORET.      I  3Ied. 
IjJUnct.,  &C.]  CRETUS  QUIVE  FUAT,  MEM.    Ill   Ribb. 
0  Vat.,  Rom.,  Ver.,  St.  Gall. 


QuiDVE  FERAT.  What  iiews  he  brings,  i.e.,  what  he  has  to  say. 
Compare  Metast.  La  Clemenza  di  Tito,  1.  11:  "  e  ben,  che 
rechi  ?"  [what  do  you  bring  ?  /.  e.,  what  news  ?  what  have 
you  to  say?]  ;  Metast.  AchUle,  3.  2:  "si  turbato  Arcade!  che 
recasti  ?"  [what  news  have  you  ?] 

Quae  sit  fiducia  capto.  "  Qua  fiducia  se  ipse  captivitati 
obtulisset,"  Burmann,  Forbiger,  Kappes.  "  Quid  illud  sit  quod 
illi  fiduciam  apud  hostes  capto  pariat,  ut  putet  a  Troianis  sibi 
esse  parcendum,"  Servius  ;  after  much  trifling,  Wagner  (1861). 
In  both  explanations  both  fiducia  and  capto  are  understood 
in  a  stronger  sense  than,  as  I  think,  has  been  intended  by  oiu- 
author.  Capto  has  just  been  used,  and  exactly  in  a  similar 
position  in  the  verse,  in  the  simple  sense  of  the  prisoner ;  and,  as 
it  would  seem,  for  no  other  reason  than  as  a  descriptive  substi- 
tute for  the  pronoun  {ei),  always  when  possible  avoided  by 
poets.  Why  is  its  sense  different,  more  special  and  emphatic, 
here  only  eleven  lines  later?  Fiducia  was  the  word  com- 
monly used  by  the  Komans  to  express  the  confidence,  expecta- 
tion, view,  object,  which  a  person  had  on  any  occasion  in  his 


75  QtriDVE CAPTO]  BOOK   II.  57 

mind,  or  with  wliicli  lie  went  anywhere,  or  performed  any, 
even  the  most  trifling  and  indifferent  act  [compare  Martial, 
;3.  38.  1  : 

"  quae  te  causa  trahit,  vel  qiia.ejlrlucia  llomam, 

Sexte  ?  quid  aut  speras,  aut  petis  inde  ?  refer." 

Ovid,  Met.  9.  720 : 

.     "  ried  erat_/^/;?ri«  dispar. 
coniugii  pactaeque  expectat  tempora  taedae, 
quamque  virum  putat  esse,  suum  fore  credit  lanthe. 
Iphis  amat  qua  posse  finii  desperat,  et  auget 
hoc  ipsum  flammas  :  ardetque  in  virgine  virgo  "]. 

What  reason  is  there  why  its  meaning  here  should  be  more 
emphatic  and  special  ?  The  question,  "  what  is  the  prisoner's 
case?  what  has  he  to  say  for  himself,  on  wliat  does  he  rely  ?" 
[compare  Tacit.  Annal.  S.  11  :  "  Post  quae  reo  [Pisoni]  T. 
Arruntium,  T.  Yinicium,  Asinium  Grallum,  Aeserninum  Mar- 
cellum,  Sext.  Pompeium  patronos  petenti,  iisque  diversa  ex- 
cusantibus,  M.  Lepidus,  et  L.  Piso,  et  Livineius  Regulus  adfuere, 
arrecta  omni  civitate,  quanta  fides  amicis  Germanici,  quae  fidii- 
cia  reoj,  is  perfectly  appropriate;  and  according  to  our  author's 
custom,  completes  the  meaning  of  the  Trojans,  not  sufficiently 
fully  expressed  in  the  preceding  questions :  quo  sanguine  cre- 
Tus  ?  QuiDVE  FERAT  ?  precisely  as  the  self-same  words  ("  quae 
fiducia  ")  in  the  passage  just  adduced  from  Martial  complete 
the  similar  inquiry  :  "  quae  te  causa  trahit  ?" 

Capto,  the  captive.     Compare  Sil.  6.  492  (ed.  liup.)  : 

.     .     .     "  quae  [Poenoruni  cohors]  moesta  repulsa 

ac  minitans  capto  [Eegulo],  patrias  properabat  ad  oras." 


58  AE^'EIDEA  [76  ille— faxlk 

76. 

ILLK  HAEC  DEro.slTA  TAM)EM  FOKMIUINE   FATIJK 


VAB.  LECT. 
ILLE FATUR  HI  P.  Maiiut.  ;  D.   Heins.  ;    Pliil.  ;  Pott. ;  Heyne ;  "Wa^, 

(1832,  1841,  and  1861);  Haupt ;  Wilms. 
ILLE — FATUK  03IITTEI)  I  Pul. ;  Med.  (biit  the  verse  written  in  red  ink  at 

bottom  of  page). 
ILLE— FATUR  OMITTED  OR  STIGMATIZED  III  N.  Heins.  (1670); 

Yoss  ;  Peerlk.  ;  Ptibb. 

0  Vut.,  Rum.,   Ver.,  St.  Gall. 


I  cannot  agree  with  the  Lejclen  octavo  edition  of  1680,  the 
younger  Heinsius,  and  Biirmann,  in  enclosing  this  verse  be- 
tween crotchets,  and  still  less  with  Bnmck  in  expunging  it  en- 
tirely, on  the  ground  that  it  attributes  fear  to  Sinon,  whom 
Yirgil  but  a  few  lines  previously  has  represented  as  fidexs 
ANiMi,  ATQUE  PARATUs,  &c.,  and  must  therefore  be  supposititious. 
Neither  do  I  plead  in  its  defence,  with  Heyne  and  some  other 
commentators,  that  Sinon  first  jjrefp^ds  to  be  agitated  with  fear 
(turbatits),  and  then  pretends  to  lay  his  fear  aside  ("  Fingit 
Sinon  et  hoc,  quasi  deposuerit  formidinem,"  Heyne)  ;  on  the 
contrary,  I  think  that  Yirgil,  having  represented. Sinon  as  enter- 
ing upon  the  execution  of  his  plot  with  boldness  and  confidence, 
represents  him  as  reaHi/  turbatvs  {agifated  and friglifened),  when 
he  comes  to  be  actually  confronted  with  the  danger,  and  then  as 
rea////  recovering  from  his  agitation  when  he  finds  that  the  im- 
mediate danger  is  over,  and  that  the  Trojans,  instead  of  putting 
him  to  death  instantly  on  the  spot,  are  willing  to  hear  what  he 
has  to  say. 

TuKBATUs  means  rea'/ij  agitated,  and  devosita  formidine, 
/•w//y  recovering  self-possession,  because  (1 ),  if  A^irgil  had  in- 
tended to  express  by  these  words  only  simulated  emotion,  it  can- 


76  iLLK— fatuk]  book  I.  59 

not  be  doubted  that  he  would  have  afforded  some  clue  by  which 
his  intention  might  have  been  discovered  ;  but  he  has  not  only 
not  afforded  any  such  clue,  but  has  actually  assigned  suificient 
cause  for  real  emotion  :  Sinon  is  turbatus,  because  he  stands 
iNERMis  in  the  midst  of  the  phrygia  agmina  ;  and  deposita 

FORMIDINE  FATUR,  becaUSC  CONVEKSI  ANIMI,  COMPRESSUS  ET  OMNIS 

IMPETUS.  (^),  if  the  words  mean  only  simulated  emotion,  then 
Virgil  represents  Sinon  as  of  such  heroic  constancy  and  resolu- 
tion as  to  look  upon  instant  violent  death  without  blenching; 
which  is  to  hold  him  up,  for  so  far  at  least,  as  an  object  (jf 
respect  and  even  of  admiration  to  Aeneas's  hearers  as  well  as 
to  Virgil's  readers,  and  thus  to  contradict  the  intention  (evi- 
denced by  the  terms  dolis,  arte,  insidiis,  crimine,  scelerum 
TANTORUM,  PERiURi)  of  representing  him  as  a  mean-minded 
man  entering  upon  a  dishonourable  and  dangerous  enterprise, 
with  an  audacious  confidence  (fidens  animi,  atque  paratus, 
&c.)  in  his  own  cunning  and  duplicity.  (3),  it  is  altogether 
unlikely  that  Virgil  should  here  employ  to  express  si  ink  la  ted,  the 
very  same  words  which  he  employs,  Aen.  S.  612,  in  a  similar 
context  and  similar  circumstances,  to  express  real,  emotion.  (4), 
there  is  a  perfect  harmony  between  fiuens  animi  atque  para- 
tus, &c.,  and  TURBATUS  understood  to  mean  real  agitation,  be- 
cause a  man  may  enter  upou  a  dangerous  undertaking  with 
confidence,  and  even  with  courage  (which  latter  quality,  how- 
ever, it  will  be  observed,  is  not  expressed  either  by  fidexs 
ANIMI,  or  PARATUS,  &c.),  and  yet  quail  before  the  instant  im- 
minent danger,  as  exquisitely  shown  by  Homer  in  his  most 
natural  and  touching  account  of  Hector's  flight  before  Achilles  : 
how  much  more,  then,  the  wretch  Sinon  ?  (5),  turbatus  means 
real  not  siiaulated  agitation,  because  real  agitation  was  more 
likely  to  move  the  Trojans  to  pity  than  any  s'utuilation  of  it. 
Virgil,  therefore,  taking  the  most  effectual  method  of  moving 
the  hearts  of  the  Trojans,  and  recollecting  perhaps  the  advice  of 
his  friend  Horace, 

.     .     "  si  vis  me  flere,  dolendum  est 
priaium  ipsi  tihi,'" 

presents  Siuoii  to  them  in  a  state  of  real  agitation,  pleading  for 


60  AENEIUEA  [76  ille — fatuk 

his  life  witli  all  the  eloquence  of  unaffected  fear.  So  Pavus 
(Ter.  And.  li.  U\  instead  of  acquainting  Mysis  with  his  plot, 
and  instructing  her  what  answers  she  should  give  to  Ohremes, 
prefers  to  place  her  in  such  a  situation  that — speaking  the  truth, 
and  in  entire  ignorance  of  his  design — her  answers  must  yet 
of  necessity  be  the  very  answers  which  he  desired  ;  and  when 
Mysis  afterwards  inquires  why  he  had  not  schooled  her  as  to 
his  intentions,  replies : 

"  paullum  interesse,  censes,  ex  animo  omnia 
ut  fert  tiatura  facias,  an  deindustria  Y' 

It  was  inconsistent  with  Virgil's  plot  to  make  Sinon  speak  the 
truth,  but  he  could  with  perfect  consistency,  and  therefore  did, 
represent  him  as  actuated  by  real  emotion ;  which  real  emotion 
is  in  express  terms  contrasted  with  his  false  words  at  verse  107, 

PROSEQUITUR  PAYITANS,  ET  FICTO  VECTORE  FATUR. 

The  reader  will,  however,  observe  that  Yirgil,  always  judi- 
cious, carefully  avoids  ascribing  extreme  fear  or  agitation  to 
Sinon;  he  is  turbatus  {agitated),  pavitans  {in  aflutter),  but  lie 
does  not,  like  Dolon,  his  undoubted  original,  become  ^Xiofuu-. 
v-rrat  Snovg,  nor  do  his  teeth  chatter  (apo/3oc  Se  Sm  aro^a  7M'tr' 
odovTioi').  Such  extreme  degree  of  terror,  although  beautifully 
consistent  with  the  simple  undisguised  confession  of  Dolon, 
would  have  been  wholly  incompatible  with  the  cunning  and  in- 
tricate web  which  Sinon,  almost  from  the  first  moment  he  opens 
his  mouth,  begins  to  wrap  round  the  Trojans.  It  is,  therefore, 
with  the  strictest  propriety  and  observance  of  nature  that  Virgil 
represents  Sinon  at  first  bold  and  confident ;  then  disconcerted 
and  agitated  at  the  prospect  of  immediate  death  ;  then  re- 
assured by  the  encouragement  he  received  ;  then  again,  losing 
confidence  when  the  Trojans  manifest  the  vehement  impatience 
expressed  by  the  words  tum  vero  ardemus  scitari,  &c.,  and 
with  renewed  fear  and  trembling  (pavitaxs)  pursuing  his 
feigned  narrative  ;  and  then,  finally,  when  he  had  received  an 
absolute  promise  of  personal  safety,  going  on,  without  further 
fear  or  hesitation,  to  reveal  the  pretended  secret  of  his  com- 
patriots. 

Throughout  the  whule  sturv  the  reader  must  never  forget 


76  iLT.K— fatur]  book  II.  61 

that,  although  it  was  Yirgil's  ultimate  object  to  deceive  the 
Trojans,  by  means  of  Sinon,  with  respect  to  the  horse,  yet  he 
had  another  object  also  to  effect  (prior  in  point  of  time,  and  not 
less  important  than  his  ultimate  object,  because  absolutely  indis- 
pensable to  the  attainment  of  that  ultimate  object),  viz.,  to  save 
8inon's  life,  or  in  other  words,  to  assign  to  his  reader  suffi- 
ciently probable  and  natm-al  reasons  why  the  Trojans  did 
actually  spare  his  life,  and  did  not,  as  might  have  been  expected, 
execute  such  summary  judgment  upon  him  as  Diomede  and 
Ulysses  executed  upon  Dolon  under  similar  circumstances.  Ac- 
cordingly, the  first  words  which  he  puts  into  the  mouth  of  Sinon 
are  a  tlirilling  exclamation  of  despair,  a  piteous  cry  for  mercy  : 
HEU  !  QUAE  NUNC  TELLus,  &c.  This  has  the  effect  of  stajdng 
the  uplifted  sword,  of  averting  the  first  and  instant  danger, 
coMPRESsus  ET  OMxis  IMPETUS  ;  they  encourage  him  to  speak,  to 
tell  who  he  is,  and  why  he  should  not  meet  the  captive's  doom  ; 
Sinon  respires,  recovers  his  self-possession,  and — endeavouring  to 
make  good  his  ground,  and  strengthen  the  favourable  impression 
produced  by  his  first  words — says  that  he  was  the  friend  of  that 
Palamedes  of  whose  unjust  condemnation  and  death  they  might 
have  heard,  and  the  principal  cause  of  which  was  the  opposition 
given  by  him  to  the  undertaking  of  the  war  against  Troy ;  and 
that  he  had  not,  like  the  other  Greeks,  come  to  the  war  out  of 
hostility  to  the  Trojans,  or  even  voluntarily,  but  had,  when  a 
mere  boy  (and,  therefore,  irresponsible) ,  been  sent  by  his  father, 
who  was  so  poor  as  not  otherwise  to  be  able  to  provide  for  his 
son.  He  then  enters  upon  an  account  of  his  quarrel  with  and 
persecution  by  Ulysses,  their  most  dreaded  and  implacable 
enemy ;  but  perceiving  that  they  begin  to  take  an  interest  in 
what  he  is  saying,  suddenly  stops  short,  and  artfully  begs  of 
them  to  put  him  out  of  pain  at  once,  as  he  knew  that,  no  matter 
how  great  or  undeserved  his  sufferings  had  been,  they  could 
have  no  pity  or  forgiveness  for  one  who  was  guilty  of  the  crime 
of  being  a  Grreek.  The  Trojan  curiosity  is  inflamed,  and  they 
insist  to  know  the  sequel.  He  proceeds  pavitaks  (whether  be- 
cause he  had  not  yet  entirely  recovered  from  his  first  alarm,  or 
whether  alarmed  afresh  by  the  vehemence  and  impatience  of  the 


62  AENEIDEA  [7G  illk— fatub 

Trojans,  or  whether  from  both  these  causes  oonjoiutly),  and 
relates  how  by  the  villanons  concert  of  the  priest  Calchas  with 
Ulysses  he  was  selected  to  he  offered  up  as  a  victim  to  appease 
the  offended  gods  ;  how  he  escaped  from  the  altar,  and  lay  hid 
during  the  night  (the  preceding  night)  in  a  morass  ;  and  then 
lamenting  that  liis  escape  from  death  by  the  hands  of  the 
Greeks  had  only  led  him  to  death  by  tlie  hands  of  the  Trojans, 
and  that  he  was  never  more  to  see  his  country,  home,  or  rela- 
tives, concludes  with  a  pathetic  adjuration,  in  the  name  of  the 
gods  above  and  of  imiolable  faith,  that  they  would  yet  pity 
such  unexampled,  such  undeserved  misery,  and  spare  his  hfe. 
His  tears,  his  agony  of  fear,  the  plausibility  of  his  story,  their 
sympathy  with  the  object  of  the  hatred  and  persecution  of  the 
Greeks  and  of  Ulysses,  prevail ;  they  grant  him  his  life ;  and  so 
closes  the  first  act  of  the  interlude  of  Sinon. 

In  nothing  is  the  admirable  judgment  of  Yirgil  more  re- 
markable than  in  tlie  skill  with  which  he  has  all  this  while 
kept  the  wooden  horse,  as  it  were  in  abeyance.  No  act  has 
been  done,  no  word  uttered,  which  could  excite  in  the  Trojan 
mind,  or  in  the  mind  of  the  reader,  ignorant  of  the  sequel,  the 
slightest  suspicion  that  Sinon  has  anything  whatsoever  to  do  with 
the  horse,  or  the  horse  with  Sinon.  So  careful  is  the  poet  to 
avoid  every,  even  the  slightest,  ground  for  a  suspicion,  ^\hi(A\ 
would  liave  been  fatal  to  the  entire  plot,  that  it  is  from  a  dis- 
tance, and  by  the  agency  of  the  Trojans  themselves,  he  brings 
Sinon  into  the  vicinage  of  the  horse ;  and  that,  in  the  whole 
course  of  the  long  history  which  Sinon  gives  of  himself,  and 
which  the  reader  will  observe  is  now  concluded,  the  horse  is 
,  never  so  much  as  mentioned  or  even  alluded  to,  except  once, 
and  then  so  artfully  (as  it  were  only  for  the  purpose  of  fixing  a 
date)  that  the  mention  which  is  made,  while  it  stimulates  the 
Trojans  to  question  him  on  the  subject,  seems  less  remarkable 
than  absolute  silence  would  have  been,  inasmuch  as  it  proves 
that  Sinon  does  not  de  indusfria  eschew  all  notice  of  an  object 
which  must  have  attracted  his  attention,  and  of  the  purport  of 
which  he  could  not  but  be  supposed  to  have  some  knowledge. 
In  the  second  act  of  the  interlude,  or  that  part  which  com- 


76  iLLE— fatue]  book  II.  03 

mences  with  verse  152,  we  find  Sinon  totally  changed ;  "now 
more  bold,  the  tempter  .  .  .  new  part  puts  on ;  "  his  life 
secure,  guaranteed  by  the  king  himself,  he  is  no  longer  the 
abject,  cringing,  hesitating,  trembling  wretch,  but  the  successful 
and  exulting  villain.  He  loudly  and  boldly  invokes  the  gods 
to  witness  his  abjuration  of  the  Greeks  and  acceptance  of  the 
Trojan  covenant ;  and  makes  his  revelation  of  the  important 
secret  which  is  to  be  the  rich  reward  of  the  Trojan  clemency, 
not,  as  he  had  pleaded  for  his  life,  in  broken  passages,  leaving 
off  at  one  place  and  commencing  at  another,  but  ^iiio  tenore — ex- 
plaining in  uninterrupted  sequence  the  absence  of  the  Greeks, 
their  intended  return,  the  object  for  which  they  built  the  horse, 
and  why  they  built  it  of  so  large  dimensions  ;  the  evil  conse- 
quences to  the  Trojans  if  they  offered  it  any  injury,  and  to  the 
Greeks  if  it  were  received  into  the  city,  &c.  The  impostor  is 
fully  credited  ;  the  generous,  unwary,  and  fate-devoted  Trojans 
are  caught  in  the  toils  so  delicately  woven  and  so  noiselessly 
drawn  around  them,  and  the  cui-tain  falls. 

If  the  reader  happen  to  be  one  of  those  critics  who  think  tlie 
story  of  the  wooden  horse  deficient  in  verisimilitude,  he  will 
receive  with  the  greater  favour  an  interpretation  which  tends  to 
increase  the  verisimilitude,  by  representing  the  falsehood  and 
cunning  of  Sinon  as  united,  not  with  that  quality  with  which 
falsehood  and  cunning  are  so  inconsistent  and  so  rarely  united, 
heroic  fortitude,  but  with  their  very  compatible  and  nearly  allied 
quality,  audacity. 

It  is  impossible  to  leave  this  subject  without  remarking  how 
favourably  to  Trojan  faith  and  generosity  (as  might  be  expected, 
Virgil  being  the  poda  and  Aeneas  the  narrator]  the  conduct  of 
the  Trojans  towards  Sinon  contrasts  with  that  of  the  Greeks 
towards  Dolon.  Ulysses  and  Diomede  encourage  Dolon,  and 
tell  him  not  to  think  of  death,  on  which  ambiguous  pledge  he 
tells  the  whole  truth  ;  they  reward  him  by  coolly  cutting  oif  liis 
head,  as  the  last  word  of  his  revelation  passes  his  lips.  Sinon 
tells  the  Trojans  a  tissue  of  lies,  and  not  only  has  his  life  spared, 
but  is  treated  with  kindness  and  hospitality. 

That  most  rigid  and  terrific  of  all  the  dispensers  of  the  so- 


64  AENETDEA  [77  cujscta — fatkbor 

called  divine  retributive  justice,  Dante  (see  Inferno,  30.  Ij-d,  et 
sqq.),  punishes  Sinon  in  hell  with  an  eternal  sweating  fever,  in 
company  (according  to  the  great  poet's  usual  eccentric  manner 
of  grouping  his  characters)  on  the  one  side  with  Potiphar's  wife, 
whom  he  punishes  witli  a  similar  fever,  and  on  the  other  mth  a 
famous  coiner  of  base  money  at  Brescia,  whom  he  torments  with 
a  never-dying  thirst  and  dropsy,  and  between  whom  and  Sinon 
ensues  a  contention  in  none  of  the  gentlest  billingsgate,  which  of 
the  two  is  the  greater  sinner. 


77. 

CUNCTA  EQUIDEM  TIBl  REX  FUERIT  QUODCUNQUE  FATEBOR 


VAR.  LECT. 

PUEEiT  QTiODCXJNaTJE  I  Med.  II  4%.  Ill  Serv. ;  Venice,  1470,  1471, 
1475  (Jenson) ;  Modena;  Brescia;  Milan,  1492 ;  G.  Fabric.  ;  D.  Heins. ; 
N.  Heins.(3eds.);  Heyne;  Wakef . ;  Pettier;  Dorph.  ;  Wagn.  (1832, 
1841,  1861);  Hanpt;  Eibb. 

FiTEEiNT  QTTAECTJNauE  I  Pal.  (thus :  FUERInT,  the  N  being,  akhongh  very 
pale  and  almost  indiscernible,  apparently  inserted  by  original  band.  It 
is  omitted  by  Kibb.)  II  f  |  (found  by  Pierius  and  N.  Heins.  in  tbe 
greater  number  of  their  MSS.,  and  by  Burm.  in  almost  all  his).  Ill 
Venice,  1472 ;  P.  Manut.  ;  Philippe. 

rUEKIT  QUAECTJNQTTE  III  Milan,  1475. 
0  Vat.,  Horn.,  Ve7\,  St.  Gall. 


FuERiT  QuoucuNQUE.  "  Q,uicunque  me  sequatur  eventus," 
Servius.  "  Uvucquid  evenerit,  mihique  esinde  accident,"  Heyne. 
*'UuoDCUNQUE  referendum  ad  cuncta,"  Wagner.  Arguing 
against  which  interpretation  of  "Wagner,  and  in  favour  of  that 
of  fServius  and  Heyne,  Siipfie  says  ("  Virgilii  opera :  mit  an- 
merkungen  zur  Eneide  versehen  von  Karl  Fr.  Siipfle :  Karls- 


77  CUNCTA — FATKBOIi]  BOOK    II.  65 

riihe,  1847")  :  "  Auch  haben  sclion  die  alien,  wie  Pliaedrus  im 
prologe  zum  dritten  buche,  die  worte  anders  und  wolil  richtiger 
gefasst,  namlich  :  '  was  auch  daraus  werden  mag,  wie  es  niir 
aucli  ergehen  mag,  weun  ich  in  allem  eueh  die  wahrheit  sage.'  " 
I  agree  entirely  with  Wagner,  and  think  the  meaning  is  :  "I 
will  confess  all  whatever  it  may  have  been,  whatever  there  may 
have  b^en  in  it."  The  words  are  not  less  obscure  in  the  quotation 
and  application  made  of  them  by  Phaedrus  (see  the  two-column 
note  on  them  in  Schwabe's  edition)  than  in  Sinou's  original 
use  of  them — a  notable  proof  of  the  almost  hopeless  obscurity  of 
the  Latin  language  ;  an  obscurity  arising  from  its  brevity,  and 
especially,  as  it  seems  to  me,  from  its  almost  constant  omission 
of  pronouns  and  pronoininal  adjectives.  I  am,  however,  in- 
clined to  think  that  in  Phaedrus's  quotation  of  the  words  "  quod- 
cunque  fuerit"  stands  in  apposition  to  "  Kbrum  exarabo  tertium," 
and  that  the  meaning  of  them  there,  as  in  Sinon's  original  use 
of  them,  is,  such  as  it  is,  good  or  bad,  of  whatcrer  lind  it  tnaij  tuni 
out  to  he.  It  is  as  if  Phaedrus  had  said  :  But  now  as  to  this 
third  book  of  mine,  ye  shall,  as  Sinon  told  King  Priam,  hear 
the  whole  of  it  such  as  it  is,  be  it  good  or  be  it  bad.  See  Rem, 
on  1.  82. 

CuNCTA   .  .  .   FUERIT  QUODCUNQUE,  FATEBOR.    As  We 

might  say  in  English  :  I  wall  tell  you  the  whole  of  it,  let  it  be 
how  it  will — meaning,  not  how  it  will  be  with  me,  but  how  it 
will  be  with  the  matter. 

CuNCTA  QUODCUNQUE,  exactly  (as  well  remarked  by  Wagner, 
Fraestah^  the  Greek  vuvTa,  o  n.  Compare  8.  427  :  "Fulmen — 
quae  plurima."  It  may  fui-ther  be  alleged  in  support  of  the 
above  interpretation,  and  against  the  "  quicunque  me  sequatur 
eventus"  of  Servius  {an  interpretation,  however,  not  without  the 
support  of  Corippus  Johannes,  7.  510  : 

"  tunc  Nasamon  pinnatus  ait:  '  me  cuncta  fateri 
iussio  dura  preiuit.   mortem  licet  ipsa  minentur 
verba  nuhi  meritam,  uarrans  tamen  omnia  dicam' ''), 

that  this  third  allusion  to  the  danger  of  death  with  whith  Sinon 
was  threatened  seems  to  be  a  useless  rej)etition  of  a  fear  of  a 
danger  already  sufficiently  often   mentioned,    viz.,    in    almost 


66  AENEIDEA  [79-87  noc— annis 

every  line  of  the  preeediug  account  beginning  with '  certae 
occuMBERE  MORTi,  verse  62,  and  ending  with  infensi  poexas 
CUM  SAXGUiNE  poscuNT,  verse  72. 


79-87. 

HOC  PRIMUM  NEC  SI  MISERIJM  FORTUXA  SINONEM 
FINXIT  YANUM  ETIAM  MENDACEMQUE  IMPROBA  FINGET 
FANDO  ALIQUOD  SI  FORTE  TUAS  PERVENIT  AD  AURES 
BELIDAE  NOMEN  PALAMEDIS  ET  INCLYTA  FAMA 
GLORIA  QUEM  FALSA  SUB  PRODITIONE  PELASGI 
INSOXTEM  INFAKDO  INDICIO  QUIA  BELI-A  A'ETABAT 
DEMISERE  NECI  NUNC  CASSUM  LUMINE  LUGENT 
ILLI  ME  COMITEM  ET  CONSANGUINITATE  PROPINQUUM 
PAUPER  IN  ARMA  PATER  PRIMIS  HUC  MISIT  AB  ANN  IS 


VaNUM    ETIAM    MENDACEMQUE    IMPROBA    FINGET.       VaNT^I,    One 

who  asserts  w^hat  is  not  the  fact,  from  ignorance,  folly,  or  mis- 
take ;  Grr.  juaraiov,  Xr]pov  (as  Soph.  AJ.  1161  (ed.  Brunek)  : 

Ka/J.01  yap  aiffx^CTov  K\veiv 
avSpos  (xaraiov,  <pKavp'  fTrr]  fivOov/nevov. 

Diog.  Laert.  2.  140 :  KancppovHTo  [Menedemus]  Kvivv  kcu 
A?}ooc  wTTo  TU)x>  JLpiTpuujv  aKODwv)  :  MENDACEM,  one  who 
asserts  Avhat  is  not  the  fact  from  a  desire  to  deceive.  In  other 
words,  and  less  specially  :  vanum,  one  who  is  deceived  himself ; 
MENDACEM,  One  who  desires  to  deceive  others.  Compare  Acn. 
1.  396: 

"  ni  frustra  aiiguriiim  rrrni  docxiere  parcntes" 

(where  "vani"  is  ill-informed  on  the  subject,  and  therefore 
teaching  erroneous  doctrine ;  teaching  erroneous  doctrine,  but 
believing  what  they  taught  to  be  the  truth).  Also,  Liv.  6.  14  : 
"  Vera  an  rana  iaceret" — things  conformable  to  fact,  or  things 
not  conformable  to  fact,  no  matter  whether  he  believed  them 


79-87  HOC— Axxis]  BOOK  II.  67 

or  not.  Verus  is  an  ambiguous  word,  sometimes  meaning- 
true  in  point  of  fact,  /.  c,  conformable  to  fact,  and  sometimes 
meaning  true  in  the  opinion  of  the  speaker ;  on  the  contrary, 
there  is  no  ambiguity  either  in  van  us  or  mendax — vanus 
being  always  untrue  in  point  of  fact,  i.e.,  not  conformable  to 
fact,  and  mendax  being  always  untrue  in  the  opinion  of  the 
speaker,  i.  e.,  not  conformable  to  the  opinion  of  the  speaker. 

Similar  to  the  Latin  use  of  vanus  is  the  Italian  use  of  its 
derivative  vaneggiare,  as  Metast.  La  Cleineiiza  di  Tito,  2.  7 : 

"  cosi  confuso  io  sono, 
che  non  so  se  caneggio  o  se  ragiono." 

Metast.  Zetwhia,  3.  2  : 

"  qual  riposo  aver  poss'  io, 
se  vaneggio  a  tiitte  1'  ore  ?" 

FoRTUNA  .  .  .  riNXiT  .  .  .  iMPKOBA  FiNGET.  See  Rem.  on 
Aen.  2.  552. 

FaNDO  ALIQUOD  si,  &C. — Not  FANDO    ALIQUOD,    but    FANDO,  SI 

NOMEN  ALIQUOD  ;  FANDO  being  taken  intransitively,  as  Ovid, 
Met.  15.  U97 : 

'■'■  fando,  aliquem  Hippoh'tum  vestras  (puto)  coutigit  aures, 
crediilitate  patris,  sceleratae  fraude  novercae 
occubiiisse  neci." 

Politian's  Herodian  (ed.  Boeder),  1.  15:  "  neque unquam /r^;/f/rt 
audiverant." 

Fando,  inter  fandum,  in  conrersation,  as  Ausonius,  Epist.  16. 
36: 

"  queni  nemo  faiido  dixerit, 
qui  non  prius  laudaverit." 

The  report  or  rumour  which  so  came  fconJo  was  the  (pang  of 
Euripides,  Hippol.  129  (ed.  Stokes)  : 

oQiV  /JLOl 

irpwTa  <paTis  rjKde,  Secnrowav 
reipo/ji€vav  voffepa 
KOLTa,  Se/xas  evros  ^x^^" 

OIKOIV, 

where  odev  juot  (pang  r]\dt  is  literally  :  from  whom  the  first  -saz/ing 
came  to  me,  /.  e.,  from  whom  I  first  heard. 


63  AENEIDEA  [79-87  noc— axnis 

Fat-sa  srB  PRODTTioNE,  "  h.  c  siib  falfo  crimine  proditionis," 
Servius  ;  followed  by  Heyne,  and  all  the  other  commentators  and 
translators.  To  this  interpretation  I  object :  FinfJy,  that  no 
authority  has  been  adduced  to  show  that  proditio  may  be 
used  for  crimen  proditionis;  the  act  committed,  for  tlie 
charge  founded  upon  the  commission  of  the  act.  Secondhj,  that 
if  Virgil  had  intended  to  say  that  the  Pelasgi  had  condemned 
Palaniedes,  on  or  hij  means  of  a  false  charge  of  treason,  he 
would  more  probably  have  used  the  words  fai.sa  proditioxe  in 
the  same  manner  as  infaxdo  ixdicio,  without  a  preposition. 
Thirclhj,  that  this  interpretation  represents  the  whole  Greek 
nation  at  Troy  (pelasgi)  as  conspiring  against  Palamedes ; 
which  is  [a)  contrary  to  all  verisimilitude  ;  [h)  deprives  ixfando 
iNDicio  of  its  force,  because,  if  all  were  conspiring  against  Pala- 
medes, it  w^as  of  small  consequence  how  "  infandous"  the  infor- 
mation or  informer  was,  or,  indeed,  whether  there  were  any 
information  or  informer  at  all ;  and  (c)  contradicts  the  state- 
ment (verse  90)  that  it  was  through  the  machinations  of  Ulysses 
that  Palamedes'  condemnation  was  accomplished. 

Eejecting,  for  all  these  reasons,  the  received  interpretation, 
I  render  falsa  sub  proditione,  during,  or  at  the  time  of,  a  false 
or  feigned  treason;  i.e.,  w^hen  there  was  an  alarm  (whether  of 
accidental  or  concerted  origin  it  matters  not)  of  treason  in  the 
Grecian  camp.  The  words  being  so  interpreted,  the  meaning  of 
the  passage  is,  not  that  the  Pelasgi  brought  a  false  charge  of 
treason  against  Palaniedes,  and  condemned  him,  although  iinio- 
cent ;  but  that  the  Pelasgi  condemned  Palamedes  on  an  infan- 
dous information,  which,  being  brought  against  him  at  a  time 
when  there  icas  an  alarm  of  treason  in  the  camp,  was  on  that  ac- 
count the  more  readily  credited.  In  support  of  this  interpreta- 
tion, I  beg  to  observe — (1),  that  it  restores  to  proditione  its 
simple  grammatical  signification.  Compare  Caes.  de  Bell.  Gall. 
7.  20  :  *'  '  Haec',  incpiit,  '  a  me,  Yercingetorix,  beneficia  habetis, 
qnem proditionis  insimulatis' ";  and  {ibid.) ''Yercmgetorix— prodi- 
tionis insinuilatus— respondit."  (S),  that  the  use  of  snh  in  the 
sense  of  during,  or  at  the  time  of,  is  familiar  to  every  scholar ; 
thus,  sub  nocte,   sub  somno,  sub    profectione,   sub   ad- 


79-87  uoc— AxNNis]  EUUX  11.  69 

ventu,  &o.  Livy  (26. 16)  lias  even  joiuecl  sal  to  the  close  cognate 
of  proditio — deditio;  ouljputting  deditio  in  the  accusative, 
because  he  wishes  to  express,  not  the  p)-erise  time,  but  about  the 
time  of  the  deditio.  (3), that,  this  interpretation  being  adopted, 
INS0>'TEM  is  no  longer  a  tautology  of  falsa  ;  the  latter  expres- 
sing only  the  falsehood  of  the  general  rumour  of  treason,  not  of 
the  i)articular  charge  brought  against  Palamedes.  (•!:),  that  this 
interpretation  represents  the  Pelasgi,  not,  unnaturally,  in  the 
triple  character  of  conspirators,  accusers,  and  judges,  but  natu- 
rally, in  the  single  character  of  judges,  prevailed  upon  partly 
by  the  prevalent  alarm  of  treason,  and  partly  by  the  offence 
they  had  taken  against  Palamedes,  quia  bella  vetabat,  to  give 
credit  to  an  infandous  information  against  him.  ;5),  that  a 
greater  degree  of  verisimilitude  is  thus  conferred  on  the  words 
KUNC  CASSUM  LUMiiNE  LUCiEisT,  bccause  it  is  more  probable  that 
the  Pelasgi  would  lament  Palamedes  (as  soon  as  experience  had 
taught  them  the  groundlessness  of  their  dislike  to  him  on  account 
of  his  opposition  to  the  war)  if  they  had  themselves  been  deluded 
into  convicting  him  on  an  "  inf  andum  indicium,"  than  that  they 
would,  under  any  circumstances,  lament  him,  if  their  hatred  to 
him  had  been  so  great  as  to  induce  them  to  convict  him  on  a 
charge  which  they  not  only  knew  to  be  false,  but  of  which  they 
were  tliemselves  the  concoctors.  And  (O),  that  Ovid  draws  an 
express  and  strong  distinction  between  the  party  who  accmed 
and  the  party  who  co)tdeinned  Palamedes  [Met.  13.  308)  : 

.     .     .     "  an  falso  Palameden  crimine  turpe 
f/ccHsdsse  mihi  [viz.  Ulyssi],  vobis  [I'iz.  Pelasgis]  dainnasse  decorum  est  ?" 

Faesa  proditione.  Not  onlj^  was  Palamedes  innocent  of 
the  crime  laid  to  his  charge,  but  the  crime  itself  had  no  existence, 
had  not  been  committed  by  anyone  ;  the  "  proditio"  was  "falsa," 
a  mere  concocted  proditio,  which  had  no  existence  whatever; 
just  as,  Tacitus,  Aiuial.  1.  39  ("  Utque  nios  vulgo,  quamvisy('//6/.s 
reum  subdere,  Munatium  Plaucumconsulatu  functum,  principem 
legationis,  auctorem  senatus-consulti  incusant"),  the  senatus- 
consultum  which  was  laid  to  the  charge  of  Muiiatius  Plane  us 
had  no  existence  whatever,  had  never  been  passed  at  all,  was   a 


70  AENEIDEA  [79-87  hoc— annis 

feigned  (falsum)  senatus-consultum.     Compare  also  Ovid,  J/t^i'. 
15.15U: 

"  quid  Styga,  quid  tenebras,  quid  nomina  vana  timetis, 
raateriem  vatum,/ff/«jque  piacula  luimdi  ?" 

\a  world  irliich  has  no  existence  at  all^  a  feigned  world]. 

QvEM  (verse  83).  This  word  (quem,  and  not  Hlmn)  suffi- 
ciently shows  that  Sinon  has  not  yet  hegrin  to  give  any  new 
information  to  the  Trojans,  but  is  employed,  as  far  as  the  word 
NECi,  in  recalling  to  their  recollection  facts  with  which  he  knew 
they  were  perfectly  well  acquainted  ("incipit  a  veris,"  Servius). 
The  words  nunc  cassum  lumine  lugent  (see  below)  are  thrown 
in  parenthetically  between  the  exordium  in  which  he  thus  re- 
minds them  of  known  facts  and  the  new  information  which  he 
begins  to  convey  at  verse  86,  illi  me  comitem,  &c.  Hence  a 
plain  reason  why  Sinon  does  not  specify  the  precise  charge 
made  against  Palamedes,  his  object  being  not  to  give  a  history 
of  that  individual,  but  merely  to  recal  to  the  mind  of  the  Trojans 
what  tliey  already  knew  respecting  him. 

'^YXi. — Nex,  not  merely  death,  but  death  by  violence^  and 
of  the  nnresisting ;  slaughter,  butchery,  as  Georg.  3.  1^.78  : 

"  hie  quondam  morbo  caeli  miseranda  coorta  est 
tempestas,  totoque  autumni  incanduit  aestu, 
et  genus  omne  neci  peeudimi  dedit,  omne  ferarum, 
coiTupitqiie  lacus  :  infecit  pabula  tabo. 
nee  via  mortis  erat  simplex  ;" 

therefore,  in  oiu-  text,  neci,  execution  ;  and,  Liv.  34.  44  (quoted 
below^,  "  necatus,"  executed,  imt  to  death  as  a  criminaL 

Demisere,  sent  down.  Demisere  neci,  sent  down  to  death  bij 
the  hands  of  the  executioner.  But  why  down  ?  why  the  de  ?  Sim- 
ply because  nex  is  a  form  of  death  ;  and  death,  QavaroQ,  Orcus, 
Pluto,  Hades,  the  inferi,  the  umbrae,  the  manes,  are  all,  in 
relation  to  this  world,  dou-n,  below.     Accordingly,  5.  691  : 

.     .     .     "  infesto  fulniiue  w/o/'/"*, 
si  mercor,  dcmltte.''^ 

10.  664  : 

"  obvia  multa  \iruui  ihniUlU  corponi  mor/i.^^ 


79-87  HOC— ANNis]  BOOK  II.  71 

2.  398  :  "  multos  Danaum  deniittimus  Oreo,"  and  especially 
12.  883  : 

' '  0  qiiae  satis  ima  cleliiscat 
terra  mihi,  iiiaiiesqne  deam  demittat  ad  imosV^ 

(where  we  have  the  </oir)t  force  of  the  de  twice  intensified  by 
imiis).  Also,  Stat.  T/ieb.  1.  658  (of  Choroebus  challenging 
Apollo  to  shoot  him  with  his  arrow)  : 

"  proinde  move  pharetras,  arcusque  intende  souoros, 
insignemqne  animani  leto  demitte.''' 

The  same  verb  is  used  both  by  Sallust  and  Livy  to  express 
the  letting  down  of  a  condemned  prisoner  into  the  "  Robiu*  "  or 
imderground  dungeon  in  which  he  was  to  be  executed — neca- 
tus  [Sallust,  Bel/.  Catil.  58  :  "  Est  locus  in  carcere,  quod 
Tullianum  appellatur,  ubi  paululum  ascenderis  ad  laevam,  circi- 
ter  xii.  pedes  humi  depressus.  Eum  muniunt  undique  parietes, 
atque  insuper  camera  lapideis  f ornicibus  vincta,  sed  inculta  tene- 
bris,  odore  foeda,  atque  terribilis  eius  facies.  In  eum  locmn 
postquam  demissus  est  Lentulus,  vindices  rermn  capitalium,  .  .  . 
laqueo  gulam  fregere."  Liv.  34.  44  :  "  Pleminius  in  inferiorem 
demmus  carcerem  est,  necatusque"].  In  Rome  I  have  myself 
visited  this  lower  cell  or  "  Eobur,"  and  a  horrible  place,  indeed, 
it  is — less  horrible,  however,  at  present  than  when  it  received 
unhappy  Jugurtha  or  St.  Peter  ;  for  it  has  now,  for  the  conve- 
nience of  visitors,  a  second  opening  (viz.,  a  door  on  the  level  of 
the  floor),  and  to  enter  it  is  no  longer  the  same  as  never  to 
leave  it. 

The  notion  of  descent  to  Hades  contained  in  demisere  neci 
is  repeated,  verse  90,  in  superis  concessit  ab  oris,  where  there 
seems  to  be  a  reference  to  the  expression  previously  used.  The 
ancient  idea  of  descent  in  death — as  expressed  in  the  Latin 
demittere  neci,  demittere  morti,  demittere  Oreo, 
demitte  re  leto, — seems  early  to  have  been  lost,  or,  at  least, 
mislaid  and  forgotten  by  the  Italians  ;  for  we  have  in  very  old 
Italian  the  simple  "  missono  a  morte,"  put  to  death.  See  Leo- 
pardi's  Martirio  dc'  Sn)di  P«dri,  cap.  2. 

Nunc  cassum  lumine  lugent,  thei/  now  (viz.,  convinced  by 
experience  that  it  was  unwise  to  have  undertaken  the  war:  see 


72  AENEIDEA  [79-87  noc— aJinis 

verse  108)  lament  the  loss  of  the  prudent  counsellor,  who  sella 
VETABAT.  But  this  is  not  the  sole  force  of  these  words  :  they 
serve  also  to  excite  the  Trojan  sympathy,  first  and  directly,  for 
Palamedes  (not  only  innocent,  but  lamented  even  by  his  execu- 
tioners) ;  and  secondly  and  indirectly,  for  his  friend  and  com- 
panion Sinon,  AFFLicTus  (see  verse  92,  and  Rem.)  by  his  fall.; 
like  him,  persecuted  to  the  death  by  the  same  Ulysses  ;  and  (by 
implication)  like  him,  innocent. 

Cassum  LUMiNE. — Literally  icithout  light,  dark;  com^mre 
Lucret.  5.  718  : 

"  nee  potis  est  cerni,  quia  cassum  lii»u>ieiertni-;" 

and  see  Rem.  on  Aen.  1.  550.  The  use  made  of  cassum  by 
the  Romans  seems  to  correspond  nearly  with  that  made  by  us 
of  the  particle /^'ss  in  composition.  Cass  us  lumine,  light  less, 
i.e.,  lifeless;  cassus  sanguine  {Gio.  de  JDirin.  2.  6Ii),  bloodless. 

Primis  ab  annis. — ''Ah  initio  belli,  bene  Bm^m.  post  Ser- 
viura,"  Heyne;  and  so  Wunderlich,  Wagner  (1845,  1849), 
and  Kappes.  "  Heyn.  recte  interpretatur :  ab  initio  belli.  Alii, 
velut  Gossr.  [and  Yoss],  in  iucentute  prima  (quemadmodum  Aen. 
8.  517),  cui  tamen  explicationi  obstare  videntur  'dulces  nati ' 
qui  vers.  138  memorantur,"  Forbiger. 

The  opinion  of  Burmann,  Heyne,  Wunderlich,  Wagner 
(1845,  1849),  Forbiger,  and  Kappes  (I  do  not  say  of  Servius, 
Servius  not  seeming  to  have  any  opinion  at  all  on  the  subject), 
that  the  "  anni  "  here  spoken  of  are  the  anni  of  the  war,  and 
not  Sinon's  own,  is,  I  think,  sufficiently  disproved  by  Aen.  8. 
517  :  "primis  et  te  miretur  ab  annis,"  where  the  same  word  in 
a  similar  context  can  by  no  possibility  mean  anything  else  than 
the  anni  of  Pallas.  See  also  Aen.  i.  SO,  and  compare  Val. 
Flacc.  1.  22  : 

"  Haemoniam  primis  Pclias  freuabat  ab  aiiiiis.^''  ' 

Ovid,  ex  Ponto,  2.  5.  liS  : 

"  tu  comes  antiquus,  tu  primis  iuiiftus  ah  annis  " 

(where  observe  that  it  is,  as  in  our  text,  a  comes  who  is  spoken 
of).    Ovid,  Mei.  13.  595  : 


79-87  HOC— AxNNis]  BOOK  II.  73 

,     .     .     ' '  qui  [Memnon]  f ortia  frustia 
pro  patnio  tiilit  aiiua  suo,  primisqxie  sub  aniiis 
occidit  a  f orti  (sic  vos  voluistis)  Achille  ' ' 

(where  observe  that  it  was  to  these  very  arm  a  of  which  Siuon 
is  speaking  that  Memuon  went).  And,  finally,  Ovid,  Fast. 
5.  517: 

"  quaeque  puer  [Hjiieiis]  qnonAa.m.  j»-i  in  is  diffuderat  annis, 
prodit  fiimoso  condita  vina  cado." 

It  is  to  be  remarked,  however,  that  the  primis  anms  spoken 
of  are  not  the  first  years  of  Sinon's  life  [i.e.,  Sinon's  childhood), 
but  the  first  years  of  Sinon's  manhood  (/.  f.,  his  first  adult  years, 
his  prime),  because  such,  and  no  other,  must  be  the  meaning  of 
the  term  in  the  just-quoted  examples — Pallas  not  being  a  child 
but  a  grown  man  when  he  was  sent  in  command  of  Evander's 
troops  to  assist  and  take  example  by  Aeneas  ;  Pelias  not  being 
a  child  but  a  grown  man  when  he  ruled  ("  frenabat ")  Haemonia ; 
Memnon  not  being  a  child  but  a  grown  man  when  he  was  killed 
at  Troy  by  Achilles — nay,  being  expressly  styled  "  vir  fortis  " 
by  Ovid  himself,  verse  616  ;  and  Hyrieus  not  being  a  child  but 
a  grown  man  when  he  barreled  the  wine  with  which  in  his  old 
age  he  entertained  the  three  divine  visitors,  the  explanation  of 
the  words  being  in  Hyrieug's  case  given  by  no  less  an  authority 
than  Ovid  himself,  w^ho  at  verse  525  informs  us  that  Hyrieus 
had  a  wife  who  was  the  care  of  his  "  prima  iuventa."  If 
Hyrieus  had  a  wife  who  was  the  care  of  his  "prima  iuventa" 
(  =  PRIMIS  annis),  why  might  not  Sinon  also  ?  and,  if  a  wife, 
why  not  children  ?    Compare  also  Ovid,  Fast.  If.  9  (of  himself)  : 

"quae  decuit,  primis  sine  ciiniine  lusinms  annis  " 

[the  first  years,  certainly  not  of  his  life,  but  of  his  manhood  ; 
the  time  when  he  was  a  young  man  (Virg.  Aeii.  7.  162  : 

.     »     .     "  pueri  et  primaevo  flora  iuventus''), 

precisely  of  the  age  described  by  Sinon  in  our  text].  Ovid, 
Met.  12.  182  (Nestor  speaking  of  himself )  : 

.     .     .     "  quam vis  obstet  mihi  tarda  vetusta?, 
luultaquc  nie  fugiantj;»-(/«('*  spectata  sub  minis  '' 


74  AENEIDEA  [79-87  hoc— annis 

[observed  in  my  early  days,  /.  e.,  in  my  youth].     Silius,  2.  68  : 

"  haec  ignara  viri,  vacuoque  assueta  cubili, 
A^enatu  et  silyis  priinos  defenderat  annos  " 

[certainly  not  lier  infancy,  but  her  early  years  of  maturity], 
Cio.  ad  Aft.  2.  3  (ed.  Orelli)  : 

"  interea  ciirsus,  qnos  prima  a  jxirte  iuventae, 
qiiosqiie  adeo  consiil  viitute  animoque  petisti, 
hos  retine  atque  auge  faniaiu  laiidesque  bonorum." 

Id.  ad  Fam.  6.  12  (ed.  Orelli)  :  "  quod  ego  non  mirabar,  cum 
recordarer  te  et  a  jjrhnis  temporlhus  aetatls  in  re  publica  esse 
versatum."     Sil.  10.  13  (of  Paullus)  : 

"  atque,  ubi  certamen  j«r»«i  eiet  immemor  ueri, 
foetus  Gradivo  mentem  Cato  fertur  iu  hostes." 

And  especially  Sil.  6.  127 : 

"  vix  puerile  niihi  tempus  confecerat  aetas, 
cxua.  prima  malas  signabat  Regulus  acvo,'''' 

where  the  time  of  boyhood,  "puerile  tempus,"  is  directly  con- 
trasted with  the  first  time,  "  primo  aevo,"  i.  e.,  the  beginning 
of  manhood. 

Primis  ab  annis  is  thus  neither  more  nor  less  than  the 
poetic  equivalent  for  the  prosaic  ah  iiieunfe  aetate.  Compare  the 
inscription  in  honour  of  Stilicho,  Gruter,  p.  412  :  "  Ab  ineunte 
aetate  per  gradus  clarissimae  militiae  ad  columen  gloriae  sem- 
piternae  et  regiae  affinitatis  evecto,"  where  the  context  places 
it  beyond  doubt  (as  a  shiiilar  context  places  it  beyond  doubt  in 
Tacit. -ff;^^.  2.  77:  "duo  iuvenes,  capax  iam  imperii  alter,  et 
jM'imis  militiae  aunis  apud  Germanicos  quoque  exercitus  clarus") 
that  the  age  spoken  of  is  the  military  age,  the  age  at  which  the 
youth  is  first  regarded  as  a  man  and  fit  for  military  duty.  Com- 
pare also  Find.  Nem.  9.  Jj.1  (ed.  Boeckh)  : 

SfSopKev 
•TraiSi  tout''  AyqcnSa/iiov  cpeyyos  ev  a\iKia  irpwra, 

and  our  own  Milton,  Far.  Lout,  11.  2/^5  : 

"  his  Htarry  bebn  niibuckled  sliowed  hiiu  prime 
in  manhood,  wheie  \outh  ended  " 


79-87  HOC— ANNis]  BOOK  II.  75 

(where,  however,  youth,  is  distinguished  from  manhood,  not 
identified  with  it,  as  inventus  is  by  the  Latin  writers). 

Such  is  the  general  notion  expressed  by  primi  anni,  viz., 
"  prima  iuventa  "  (as  Tacit.  Annal.  k.  1  (of  Ael.  Sejanus)  : 
"  Genitus  Yulsiniis,  patre  Seio  Strabone  equite  Eomano,  et 
prima  iuventa  0.  Caesarem  divi  Augusti  nepotem  sectatus"),  the 
age  of  commencing  manhood,  the  age  when  the  individual  is 
regarded  no  longer  as  a  child,  but  as  a  man,  and  is  entitled  to 
wear  the  toga  virilis  (Tac.  Ann.  U-  -4)-  Now,  what  was  this  age 
in  the  Eoman  polity  ?  Of  course,  the  age  of  puberty,  /.  e.,  four- 
teen years  complete.  Up  to  this  age  the  individual  was  not  a 
man  but  a  spes,  and  his  death  during  this  period  was  acerb  a, 
or  immature,  and  celebrated  neither  by  funeral  procession  nor 
panegyric.     Compare  Acn.  6.  J/.:26  : 

"  contimio  auditae  voces,  vagitus  et  ingens, 
infantxinique  animae  flentes,  in  limine  prinio, 
quos  dulcis  vitae  exsortes  et  ab  ubere  raptos 
abstulit  atra  dies,  et  funere  mersit  acerio." 

Tac.  Ann.  13.  15 :  "  Turbatus  his  Nero,  et  propinquo  die, 
quo  quartuni  decinium  aetatis  annum  Britannicus  explebat,  vo- 
lutare  secum,"  &c.  Ibid.  13.  17 :  "  Festinationem  exsequiarum 
edicto  Caesar  defendit,  id  a  maioribus  institutum  referens,  'sub- 
trahere  oculis  acerba  funera,  neque  laudationibus  aut  pompa 
detinere.' " 

This  interpretation  of  primis  ab  annis,  and  that  which  I 
have  given  of  "  Tu  Marcellus  eris,"  Aen.  6.  88^,  confirm  each 
other.  Sinon,  who  lives  to  be  a  man,  reaches  his  primi  anni 
and  is  sent  to  the  war,  becomes  a  soldier  (primis  ab  annis  in 
ARM  A  misit)  ;  but  Marcellus,  who  dies  in  childhood  without 
reaching  his  primi  anni,  does  not  become  a  soldier,  does  not 
fight,  only  icou/d  liHYe  become  a  soldier,  would  have  fought  ("tu- 
lisset,"  "  iret,"  ^'  foderet"),  if  he  had  lived  to  be  a  man,  if  he  had 
reached  his  primi  anni,  if  he  had  come  to  be  Marcellus.  We 
thus  get  rid,  not  only  of  Forbiger's  (and  my  own  former — see 
"  Twelve  Years'  Voyage  ")  objection  to  refer  anxis  to  Sinon, 
but  of  Peerlkamp's  proposed  wholesale  emendation. 


76  AENEIDEA  [79-87  hoc— annis 

The  expression  "priuiis  ab  annis  "  is  preserved  in  the  Italian, 
as  Agnese  di  Merania,  del  Visconti  di  Arlincourt  (tradnzione 
di  G.  Paganucci)  :  "  II  detto  Olburgo  e  stato  la  sola  guida  dei 
di  lui  primi  anni.^'  Ibid. :  "  II  barone  di  Valdsburgo  si  era  ini- 
posto  il  piu  assoluto  silenzio  sugli  aiuii  pi-imi  della  sua  vita." 

Metast.  lleyolo,  1.1: 

.     .     "  ah  !  rammeuta 
che  del  tiio  genitore  eniulo  antico 
fu  da'  prim'  anni." 

La  Naziono,  Firenze,  7  Aprile,  1862  :  "  Fino  dai  snoi  primi  anni 
niostr5  grande  propensione  per  la  caocia,  si  esercito  nel  maneggio 
dell'  armi,  con  tanta  attivita,  che  acquistossi  nel  suo  paese  fania 
d'  inf  allibile  tirat  ore . ' ' 

In  arma,  "/?.  c,  ad  helium''  Heyne.  I  think  the  meaning 
is  rather,  to  the  profession  of  arms,  to  seek  a  military  fortune. 
Compare  Terent.  Heaut.  1.  1.  59  : 

"  sed  iu  Asiam  abii  hiiif;  propter  i)auperiem,  atque  ibi 
simul  rem  et  gloriam  armis  belli  repperi." 


88-89. 

nUM  STABAT  KEGNO  INCOLUMIS  RKGUMQUE  VIGEUAT 
CONSILIIS 

V^E.  LECT. 
KEGNUM  I  Pal.  (REGNU,  the  M  torn  off ;  Ribb.  lias  omitted  the  N) ;  Pierius 

("  BKGUM  CONCILIIS  Q^o  nusquam  in  his  veteribus  legi  exemplaribus  "). 

in  P.  Manut.  ;  D.  Heins.  ;  Philippe. 
KEGUM  I  Med.  (REGVM),  Ver.  (very  indistinct).     Ill  Donat.  ;  N.  Heins. 

(1670) ;  Heyne  ;  Brunck ;  Wakef.  ;  Peerlk.  ;  Wagu.  (1832,  1«41,  1861) ; 

Lad.  ;  Haupt  ;  Ribb. 

0  Vat.,  Rom.,  St.  Gall. 


VAR.  LECT. 

c 
CONSILIIS  I  Ver.  (CONSILIIS,  very  indistinct,   except  the  superscribed  C)  ; 

Pierius.     Ill  Rom.,  1473 ;  P.  Manut. ;  D.  Heins. ;  N.  Heins.  (1670) ; 
Philippe;  Wagn.  (1841,  1845,  1861). 


88-89  nrji— coNsiLiis]  BOOK  II.  77 

COXCILIIS  \  Pal.,  Med.  II  cod.  Canon.   (Butler).     HI  Hej-ne  ;   Brunck  ; 
Wakef. ;  Pott.  ;  Wagn.  (1832)  ;  Peerlkp.  ;  Lad.  ;  Haupt ;  Ribb. 

0  Vat.,  Eom.,  St.  Gall. 


Compare  Herder,  Der  Cid  unter  Ford.  d.  gro.'<srn,  ^  : 

"  in  Astiiriens  gebirgen 
zahlet  Gormatz  tauSend  freunde, 
er  in  koenig' s  rath  der  crste, 
er  der  erste  in  der  schlacht." 

Also  Claud.  Bell.  Gild.  UQ  (personified  Rome  speaking)  : 

"  armato  quondam  populo,  patrumque  vujcbam 
connUiis.'"* 

Dares  Phryg.  18  :  "  Dum  Agamemnon  consulit  de  tota  re,  ex 

Cormo  advenit  Nauplii  filius  Palamedes  cum  navibus  trigin- 

ta.     Ille  se  excusavit ;    morbo   affectum  Athenas   venire   non 

potuisse  ;  quo  advenerit,  quum  primum  potuerit.    Gratias  agunt, 

rogantque  eum  in  con.silio  esse." 

Query :  should  not  the  reading  both  in  Claudian  and  Virgil 

be  "  conciliis  ?"     Compare  Georg.  1.  SJj. : 

' '  tuque  adeo,  quem  mox  quae  sint  habitura  deorum 
concilia  incertum  est." 

Afflictus  (verse  92).  Not  sorroirfii/,  for  that  meaning  is 
contained  in  luctu  ;  but  dashed  to  the  ground,  beaten  down  from 
his  prosper  if y,  viz.,  by  the  death  of  his  friend  and  patron.  It  is 
used  in  this  its  primitive  sense  on  the  only  other  occasion  on 
which  Yirgil  has  used  the  word,  Aen.  1.  Ij.56  ;  also  by  Milton, 
Par.  Lost,  1.  186,  "afflicted  powers;"  and  2.  166,  "afflicting 
thunder." 


*  Bentley,  ad  Hor.  Od.  ."?.  6,  reads  "  conciliis  "  here : 

"  arraafis  quondam  populi  patrumque  vigebam 
conciliis." 


78  AENEIDEA  [96-99  promisi— arma 


96-99. 

PROMISI  ULTOREM  ET  VERBIS  ODIA  ASPERA  MOVI 
HINC  MIHI  PRIMA  MALI  LABES  HINC  SEMPER  ULIXE8 
CRIMINIBUS  TERRERE  NOVIS  HINC  SPARGERE  VOCES 
IN  VULGUM  AMBIGUAS  ET  QXJAERERE  CONSCIUS  ARMA 


Et  VERBIS  ODIA  ASPERA  MOVI. — Et  is  epexegetic,  and  verbis 
tlie  words  in  which  "  promisit  se  ultorem ;"  as  if  Yirgil  had 
written  :  "  et  movi  odia  aspera  verbis,  quibus  me  promisi  ulto- 
rem," or  "  me  promittens  ultorem." 

CoNSCius  affords  the  key  to  the  passage  hinc  .  .  .  arma. 
Sinon  having  mentioned  no  names,  but  merely  threatened  the 
authors  of  Palamedes'  ruin,  Ulysses  had  no  reason  to  believe 
himself  to  be  the  object  of  these  threats,  except  his  own  con- 
sciousness that  he  was  the  guilty  person.  Moved  by  this  con- 
sciousness (coNSCius),  he  met  Sinon's  threats  by  a  recourse  to 
arms  (quaerere  arma),  viz.,  by  making  accusations  against 
Sinon,  by  spreading  ambiguous  reports  concerning  him,  and 
finally  by  procuring  Calchas  first  to  declare  that  a  Greek  life 
must  be  sacrificed  to  Apollo,  and  then  that  that  life  was  Sinon's. 

CoNscius  means  conscius  sibi,  as  in  Ovid,  Trist.d.U.lS : 

"nee  fore  perpetuam  sperat  sibi  numinis  iraru, 
conscius  in  culpa  non  scelus  esse  sua." 

Also  Tacit.  Annal.  13.  18  (of  Nero)  :  "  sceleris  sibi  conscio,  et 
veniam  sperante,  si  largitionibus  validissimum  quemque  obstrinx- 
isset,"  as  if  he  had  said  :  "  veniam  quaerente  largitionibus." 

The  mistake  of  the  commentators  is  twofold — first,  the  con- 
necting of  CONSCIUS  not  with  the  whole  three  clauses,  but  with 
the  last  only  ;  and  secondly,  the  confounding  of  quaerere 
CONSCIUS  ARMA  witli  quacrerc  conseia  arma  :  "  Quidam 
CONSCIUS  ARMA  liypallageu  putant,  pro  conscicntia  arma,  ut 
(5.  595) :  '  et  quondam  jx/YnVs  ad  Troiam  missus  in  armis,'  "  Ser- 
vius  (ed.  Lion) — an  alitcr  of  Servius  which,  like  so  many  other 
of  Servius's  aUterH,  shows  the  extreme  modesty  of  that  critic, 


96-99  PKOMisi— arma]  BOOK  II.  79 

how  very  little  confidence  he  had  in  that  better  judgment  with 
which  he  had  just  interpreted  conscius  ("  aut  peracti  sceleris  et 
de  nece  Palamedis,  aut  dohn-um  suomm  .  .  .  aut  certe  sciens 
liunc  meum  animum").  "Arma  esse  possunt  consilia,  quae 
agitabat  Ulysses  ad  depellendum  imminens  sibi  a  Sinone  peri- 
culum,  sic  CONSCIUS,  sc.  periculi  imminentis  ;  possunt  etiam  esse 
fraudes  et  insidiae  quas  in  Sinonem  parabat,  conscius,  tacite 
intra  se  ;  aut  conscius  est  cum  aliis,  communieato  scilicet  cum 
aliis  consilio.  Hoc  verum  videtiu',  cum  statim  Calchantem  con- 
siliorum  socium  assumpsisse  dicatur,"  Heyne.  "  Nempe  illud 
QUAERERE  ARMA  vagum  est  et  ambiguuni  h.  1.  nisi  addatur 
aliquid,  quo  appareat,  quam  notionem  his  inesse  voluerit  poeta  ; 
adiectum  est  igitur  conscius,  quo  indicetur  communio  quaedam ; 
.  .  .  CONSCIUS  ARMA  QUAERERE  igituT  pocta  dixit,  ct  cum  Ulixis 
nomine  adiectivum  copula vit,  quum,  si  metrum  pateretur,  nihil 
mutata  sententia,  etiam  quaerere  conscios,  quae  est  communis 
ratio,  dicere  liceret,"  Wagner  (1832),  followed  by  Jacob,  Q/iaesf. 
Epic.  p.  121.  "  Diese  stelle  machte  von  jeher  grosse  schwierig- 
keit.  .  .  .  Die  zwei  bedeutendsten,  aber  fast  entgegengesetzten, 
erklarungen  sind :  '  er  zieht  noch  andere  in  sein  geheimniss, 
suclit  vertraute,  und  mit  diesen  und  durch  diese  die  weiteren 
feindlichen  mittel  (arma)  gegen  Sinon  ;'  oder,  "  Die  waff  en,  die 
er  heimlich  im  zelte  des  Palamedes  tiickisch  versteckt  hatte, 
sucht  er  nun  mit  mitwissern  offen  auf,  um  daraus  die  klage  des 
verraths  gegen  denselben  zu  begriinden,  und  so  auch  den  Sinon 
zu  verderben,"  Siipfle.  "  Quaerere  conscius  arma,  to  seek 
allies  as  a  conspirator — nearly  equivalent  to  quaerere  arma 
consciorum,  or  quaerere  conscios,  as  Wagner  gives  it," 
Conington. 

Arma,  arms,  in  the  sense  of  imr,  as  "arma  virumque  cano." 
Quaerere  arma,  seeks  urir,  sets  Jdinself  to  jiiake  icai;  viz., 
with  me  ;  /las  recourse  to  icar.  We  have  the  precise  expression, 
Tacit.  7//.S if.  1.  51 :  "Tum  adversus  Yindicem  contractae  legiones, 
seque  et  Grallias  expertae,  quaerere  rursus  arma,  novasque  dis- 
cordias  ;  nee  socios,  utolim,  sed  hostes  et  victos  vocabant."  Com- 
pare Ovid,  Amor.  2.  9.  1^5  : 

"  et  niodo  hlanditias  dicat  :  modo  iurg-ia  quaerat  " 


80  AENEIDEA  [101-103  skd—poenas 

[have  recourse  to  reproaclies].     Propert.  1.  7.  5  : 

"  nos,  ut  consuemus,  nostros  agitanius  amores?, 

atque  aliquid  duram  quaerimus  in  dominam" 

[I  seek  for  something — some  weapon — to  turn  against,  to  use 
against,  my  hard  mistress].  Tacit.  Annal  13. 18  (of  Agrippina) : 
"  Nomina  et  virtutes  nobilium,  qui  etiam  turn  supererant,  in 
honore  habere,  quasi  quaereret  ducem  et  partes,"  viz.,  against 
Nero. 

QuAERERE  ARMA  differs  both  from  poscere  arma  and 
sumere  arma;  while  poscere  arma  is  to  call  for  arms 
when  you  are  ready  and  determined  for  the  fight,  and  sumere 
arma,  actually  to  take  up  arms,  to  arm — quaerere  arma  is  to 
go  in  search  of  arms,  to  turn  towards  arms,  to  have  recourse  to 
arms. 

duAERERE  coNscius  ARMA,  couscious  that  he  is  the  person 
whom  I  have  threatened,  has  recourse  to  arms,  i.e.,  to  war; 
makes  war  against  me  as  the  best  means  of  defending  himself, 
in  self-defence  begins  hostilities. 


101-103. 

SED  QUID  EGO  HAEC  AUTEM  NEQUIDQUAM  INGRATA  REVOLVO 
QUIDVE  MOROR  SI  OMNES  UNO  ORUINE  HABETIS  ACHIVOS 
IDQUE  AUDIRE  SAT  EST    lAMDUDUM  SUMITE  POENAS 


YAM.  LEOT. 
\^pimci.']  KEVOLVO,  ftUIDVE  MOEOR  ?   SI  OMNES  UNO  ORDINE  HABETIS  ACHIA^OS, 
IDQtTE  AITDIRE  SAT  EST,  lAMDUDXJM  SUMITE  POENAS  ;    III   Jahn  (1825)  ; 

Thiel. 

\_punct.']  EETOLTO  ?  QUIDVE  MOEOK  ?    SI  OMNES  UNO  OKDINE  HABETIS  ACHIVOS, 
IDQUE  AUDIRE  SAT  EST  ;     lAMDUDUM  SUMITE  POENAS.  Ill  P.  Manut.  ;  1). 

Heins. ;  N.  Heins.  (1670)  ;  Heyne. 

\punct.']   REVOLVO  ?   QUIDVE  MOROR,  SI  OMNES  UNO  ORDINE  HABETIS  ACHIVOS, 
IDQUE  AUDIRE  SAT  EST  ?   lAMDUDUM  SUMITE  POENAS  ;   III  Wagn.  [1832, 

1861);  Forb.  (1852);  Coningt. 
0  Vat.,  Rom.,  St.  Gall. 


101-103  SED— roENAs]  BOOK  II.  8X 

VAS.  LECT.   (vs.  103). 
[imnct.']   TDQ.VY.  ATjDIEE  sat  est.    lAMDUDrir  SUMITE  POEXAS.    Ill   Senilis  ; 

Schol.  in  Palimps.  Yeron.  (ap.  Maium)  ;  P.  Manut.  ;  D.  Heins.  ;  X. 
Heins.  ;  Gesner  ;  Yoss  ;  Heyne ;  Wagn.  (1832  and  1861)  ;  Ribbeck. 
[jnmct.']  mauE  aitdire  sat  est  iajibitdttm.  sttmite  poexas.  IH  Ancient 
interpreters  cited  in  the  following  words  by  Schol.  in  Palimps.  Yeron. 
(ap.  Maium) :  "  Plerique  tamen  sic  distingnunt :  idqfe  audiee  sat  est 
lAMDUDUM  ;"  also  Donatus  ("  Professus  sum  iamdudum  me  vestrum 
esse  ininiicum,  sumite  de  confesso  supplicium  ") ;  Catrou. 


I  do  not  at  all  doubt  that  the  construction  is  :  "  si  habetis  uko 
ORDiKE  OMNES  ACHivos  ct  (si)  SAT  EST  voHs  ad  mcam  damna- 
tioneni  me  audire  Graecuin  {i.e.,  me  esse  ex  Graecis),  sumite 
IAMDUDUM  poenas  de  me  ;"  and  the  meaning  :  *'  If  je  put  to 
death  all  Greeks  without  distinction,  merely  because  they  are 
Greeks,  here,  I  am  a  Greek,  put  an  end  to  me  at  once."  In  order 
to  indicate  this  construction  and  meaning  the  punctuation  of 
Jahn  and  Thiel  should  be  adopted. 

Idque  audire  =  idque  me  audire  =  Graecionque  mo  aiidire 
=  Graccumquc  me  esse.     Compare  Hor.  Epist.  1.  16.  17 : 

"  tu  recte  vivis,  si  curas  esse  quod  audis.'" 

Ibid.  1.  7.  37:  "  rexque  paterque  audisti  coram."  Diogen. 
Laert.  2.  140 :  KuTii(l)pov^iTo  [Menedemus]  Kvmv  kui  Ar/poc  vko 
Toiv  Efji-pit'jjv  ctKoviov.     Theocr.  Idi/Il.  16.  JO: 

o<ppa  Kai  (IV  Ai'Sao  KeKpv/x/xfvos  €(t6\os  aKovffi)  s. 

Philostr.  Heroic,  p.  8  (ed.  Boisson.)  :  ^kuvov  Xi-^o  rov  t^iq 
Aaocajjiiiag'  tovti  jap  xaiptt  okouwv.  And  esjiecially,  Uiu 
Cassius,  (2.  16:  ovtoq  ow  o  ^pvaovi;,  ovtoq  o  HpaK-A>/c?  ouro^ 
o  Uiog  (icot  70^0  roi»r'  ijKoviv),  where  we  have  in  tovt'  the  very 
ID  of  our  text. 

I  shall  not  take  on  me  to  say  in  what  sense  the  passage  was 
understood  either  by  Servius  or  Heyne,  the  gloss  of  the  former 
("  idque  audire,  etc. :  me  Graecum  esse")  being  as  obscure  on 
account  of  its  brevity  as  that  of  the  latter  (viz.,  "Placet,  audire 
id,  esse  me  unum  ex  Achivis;  et  ad  primam  eimntiationis  par- 
tem refero  :  si  sat  est.     Ad  apodosin  retulisse  videtur  Cerda, 

HENRY,  AENEIDKA,  VOL.  II.  6 


82  AENEIDEA  [101-103  sed— poenas 

lit  sit,  vel  liaec  aiidire  satis  est,  nil  iit  amplius  ad- 
dam  necesse.  Sed  id  et  que  et  audire  pro  aiidiriisse  Yolde 
durani  orationem  efticerent.  Maueudum  adeo  in  prima  inter- 
]iretatione,  quam  et  Servius  agnoscit ")  is  obscure,  notwith- 
standing its  length.  Cynthius  Cenetensis  ("  audire  pro  audi" 
ymv"),  Ascensius  ("Si  sat  .i.  satis  est  vobis  audire  id  .s.  quod 
dixi  "),  A^oss  ("  und  das  allein  zu  lioren  geniigt  "),  Tliiel  ("  ali- 
quem  ex  nuniero  Grraecorum  esse  "),  Wagner  (1832),  approved 
doubtiugly  by  Eorbiger  ("  Si  ad  cognoscenda  prineipum  Achi- 
vorum  ingenia  satis  est,  id,  lianc  unam  rem,  audu'e"),  Slipfle 
("  iDQiiE,  niimlich,  dass  aucli  icli  ein  Acliiver  bin"),  Gossrau 
("  i])Qrr.,  sc.  me  Argivum  esse"),  Conington  ("id,  that  I  am  a 
Greek,  r.  78  "),  all  agree  in  understanding  the  structure  to  be 
iDQUE  [vos]  AUDIRE  SAT  EST — Waguer  alouc  correcting  his 
error  and  interpreting  (1861) :  "  id,  h.  c.  Achivum  .  .  .  audire, 
//.  I',  appellari ;"  and,  of  course,  then  at  last  understanding  the 
accusative  suppressed  before  audire  to  be  not  vos,  but  me. 

UuiDVE  moror?  "  Vestram,  scilicet,  festinationem  ;  vel 
mortem,"  Servius.  No  ;  the  verb  is  here  intransitive,  and  the 
sense  is:  "What  am  I  dallying  about?  Avhy  am  I  tedious? 
why  am  I  talking  here  when  there  is  no  use  in  talking,  you 
1  laving  already  decided  on  punishing  me  with  death  ?"  Com- 
pare Ovid,  3I('t.  13.  516  (of  Hecuba  lamenting  Polyxena)  : 

' '  quo  feiTca  rcsto  'f 
fj/(i(/rc  iiwror  /  quo  me  servas,  damnosa  scuectus  P" 

Idque  audire  sat  est  iamdudum  sumite  poenas. — "  Iamdu- 
DUM  hie  est  quamprimum,  ut:  *  iamdnduni  erumpere  nubem 
ardebant,'"  Schol.  ad  Palimps.  Ver.  (apud  Malum);  and  so  Ser- 
vius, Ascensius,  Hejaie,  Voss,  Thiel,  Wagn.  (1861).  Iamdu- 
dum is  not  quamprimum,  but  the  very  contrary  ;  refers  not 
to  the  future,  but  to  the  just  past  time,  and  is  equivalent  to  the 
English  ((h'cady,  at  lad,  the  German  schon.     Compare  4.  1  : 

"  At  rcgina  gravi  uiniduditni  saxicia  ciira" 

[not  (j[uami)rimum,  but  now,  for  sometime,  already — schonl. 
o.  26  : 

.     .     .     "  cquid'.'in  sic  poscere  vcntos 
IfimdiuhtM,  ot  frustra  cerno  te  tcndere  contra." 


l(n-103  SED— POEXAS]  BOOK   II.  83 

-">.  013  : 

"  turn  rapldus  laiiidttdaiit  arcu  ooutenta  i^arato 
tela  tenens  " 

[/dread >/].  Also  (the  very  passage  quoted  by  Wagner  (1861)  as 
example  of  iamdudnm  used  in  the  sense  of  quamprimum), 
<)vid,J^'/.  11.  !iS2: 

"  'ariliia'  'iniiKhuhnii  '  ilcmittite  c-ornua  '  rector 
clamat,  '  ct  antennis  totuiu  subnectite  velum'  " 

^ where  the  structure  is  not  (with  Wagner)  "  ianidudum  demit- 
tite,"  and  the  meaning  quamprimum  demittite;  but  the 
j^trueture  is  "ianidudum  clamat,"  and  the  meaning,  alreadi/  calls 
out — the  sense  of  the  whole  passage  being  :  They  are  not  more 
tlian  half  across  the  sea  when  the  waves  begin  to  swell  and  show 
Ychite  tops,  and  the  captain  (drcadij  shouts  out,  &e.).  Compare 
iilso  Gvonj.  1.  212 : 

"  nee  iioii  et  liiii  segetem  et  Ceieale  papavcr 
tcmpus  buuio  tegere,  et  inindHdaiii  incumbere  aratris, 
(liim  sicca  tellure  licet,  dum  niibila  pendent" 

]_noic  at  lad  to  press  the  plough].     Ovid,  3Iet.  13.  J^-j7  : 

"  '  iitere  laiudndiou  generoso  sanguine,''  dixit ; 
mdla  mora  est" 

— a  passage  which  is  the  exact  counterpart  of  oiu*  text,  and  in 
which  the  meaning  is  not  "  shed  my  blood  as  fast  as  possible," 
but  "  now  at  last  shed  my  blood ;  shed  my  blood  already,  -my 
blood  is  ready  to  be  shed." 

Ianidudum,  therefore,  so  far  from  being  the  equivalent  of 
quamprimum,  is  almost  the  very  opposite, — quamprimum 
looking  forward  and  signifying  as  noon  as  all  difficulties  s/inll 
//fire  been  removed,  iamdudnm  looking  backward  and  signify- 
ing that  all  difficulties  have  been  already  removed,  that  all  is 
ready  ("  nulla  mora  "). 


84  AENEIDEA  ^  104-1 05  hoc— causas 


104-lOu. 

HOC  ITHACUS  VELIT  ET  MAGNO  MERCENTUR  ATRIDAE 
TUM  YERO  ARDEMUS  SCITARI  ET  QUAERERE  CAUSAS 

Hoc  .  .  .  ATRiDAE.  Compare  Ovid,  Her.  U.  7  (Dejaiiira  to  Her- 
cules) : 

"  hoc  volit  Eurysthcii",  velit  hoc  ^cniianii  Tonantis." 
TuM    YERO    ARDEMUS    SCITARI     ET    QUAERERE     CAUSAS.       Tlie 

reader  is  left,  as  he  is  occasionally  left  elsewhere — ex.  gr.  1.  80; 
4.  663  ;  6.  77  ;  6.  529  ;  12.  603 — to  conclude  the  actual  fact 
from  the  context.  We  have  an  exact  parallel  in  Ariosto,  Orh 
Fur.  !i.  r28 : 

"la  donna  di  saper  ehbc  desio, 
che  fosse  il  negromante,  cd  a  che  cli'ctto 
edificasse  in  quel  luogo  selvaggio 
la  rotca,  e  faccia  a  tutto  '1  nioudo  oltvaggio. 

"  '  nc  per  maligna  intenzione,  ahi  lasso,' 
disse  piangendo  il  vecchio  incantatoie, 
'  feci  la  belhx  rocca  in  cima  al  sasso, 
ne  per  avidita  son  lubatore,'  " 

Avhere  the  desire  to  ask  the  (piestion  is,  A\itliout  any  question 
being  asked,  followed  Ly  the  answer.  Compare  9.  303,  where 
the  actual  giving  of  the  sword  to  Euryalus  is  omitted,  and  left 
to  be  deduced  from  the  context ;  and  Gcorg.  Jj..  U-^'J,  where  the 
actual  death  of  Eurydice,  and  Acn.  12.  (lOJ,  wliere  the  actual 
death  of  Amata,  is  omitted,  and  left  to  be  similarly  deduced. 
The  sentence  seems  to  be  both  in  structiu'e  and  sense  a  Yery 
exact  translation  of  Hom.  Od.  10.  '2JiO  (of  Ulysses  and  his 
comrades  full  of  anxiet}-  and  curiosity  to  hear  some  further 
account  of  their  companions  who  had  been  turned  into  l)easts 
by  Circe)  : 

aX\'  ore  Stj  fjnu  irai^Tes  ayaffffajxid''  e^epeo'/res. 

•where  the  text  continues  : 

Kai  T0T6  Tuiy  aWciii'  erapocv  nuTiAi^fi'  u\t9pov. 


107  FicTO  pectore]  book  II.  85 

nnd  where  ayaaaai^ttOa  is  interpreted  by  HeliocTorus  (seeApollon. 
Lexic,  Avliere,  however,  the  reading  is  not  ayacraa/jL^da,  but,  by 
a  manifest  error,  ayaira^ointdu)  ayav  TTpoaiKiifXiOa,  exactly  equi- 
valent to  Yirgil's  ARDEMus.    See  Eeniarks  on  1.  86 ;  6.  77,  529. 

TuM  VERO.  "  T/wn  indeed  we  are  all  on  fire."  They  were 
curious  before  to  hear  his  history,  see  verse  74  ;  but,  having 
heard  so  far,  are  now  doubly  curious.  See  Rems.  on  2.  228  j 
:5.  47,  and  4.  396,  449,  571. 

Ardemus.  The  force  of  the  verb  ardere  is  infinitely  more 
intense  than  that  of  its  English  derivatives  ;  which,  having  first 
lost  their  literal,  have  at  last,  as  a  consequence,  almost  wliolly 
lost  even  their  metaphorical  sense.  The  Latin  word,  on  the 
contrary,  where  it  is  not  literal,  is  fully  metaphorical.  Compare 
Oic.  de  Oraf.  .?.  /^J  ;  "  Tantum  est  flumen  gravissimorum  opti- 
morumque  verborum,  tarn  integrae  sententiae,  tarn  verae,  tarn 
novae,  tani  sine  pigmentis  fucoque  puerili,  ut  niihi  non  solum 
tu  iiicendere  iudicem,  sed  ipse  ardere  videaris,"  Argum.  ad 
Terent.  Adr/jd/.:  "tanta  iracundia  incitatus  est,  ut  arderef."" 


107. 

FICTO  PECTORE 


^'-  Peciua  pro  verbis  posuit.  Nam  nuncjuam  fingitur  pectus,"  Ser- 
vius  (ed.  Lion).  "  Ad  fraudem  composito  animo,  h.  e.  subdole 
et  fraudulenter,"  Heyne.  "  Subdolo  annuo,  h.  e.  subdole  et 
fraudulenter.  (.'ontrarium  est  '  apertum  pectus '  apud  Cic.  Lael. 
f^O.  or;'  Forbigcr.  "  Subdole,"  Wagn.  (1861).  "  Mit  heucheln- 
der  seele,"  Yoss.  According  to  this  interpretation,  pec  tore  adds 
}iothing  to  the  sense,  which,  had  the  metre  allowed  it,  had  been 
fully  expressed  by  "  ficte  fatur,"  =  speaks  with  a  feigned  mean- 
ing, a  feigned  mind,  a  feigned  purport,  i.e.,  falsely.  Let  us  see 
whether  this  be  not  a  mistake,   and  whether  pectus— always 


86  AEXEIDEA  [107  ficto  PECTor.E 

elsewliere  the  breast,  either  literallj  or  figuratively — have  not 
here,  too,  its  own  proper  and  peculiar  meaning ;  be  not  here, 
too,  breast,  either  literally  or  figuratively.  That  it  is  not  breast 
literally  being  perfectly  plain,  inasmuch  as  it  is  not  with  the- 
literal  physical  breast,  but  with  the  mouth,  we  speak,  our  in- 
quiry immediately  limits  itself  to  the  question  whether  pectus 
be  not  here  used  in  its  usual  figurative  sense  of  emotion,  feeling, 
heart,  as  we,  using  a  similar  metaplior,  sometimes  say  (see 
9.  275  : 

"  te  vero,  mca  qiiem  spatiis  proi)ioiibu,s  aetas 
insequitiir,  venc-rande  piier,  iain  pvvtorc  toto 
accipio" 

[receive  you  with  my  wliole  feeling,  x^\  whole  heart].  Auctor 
Dial,  dv  CI.  Orat.  ,?'S'  .•  "  ut  sincera  et  Integra,  et  nullis  pravita- 
tibus  detorta,  uniuscuiusque  natura  toto  statim  pedorc  arrijieret 
artes  honestas  " '  [take  to  itself  with  its  whole  heart]).  And, 
fir.^l',  the  meaning :  "  speaks  with  feigned  emotion,  feigned 
feeling,  feigned  heart,"  is  in  perfect  accordance  with  the  fact 
that  it  is  with  feigned  feeling,  feigned  emotion,  feigned  heart, 
>Sinon  speaks  all  through,  as,  verse  14-3 : 


hi.s  lacryniis  vitaiu  damns,  ct  miserfsciums  ultro  ;" 


verse  10-j  : 


''  talibiis  insidii.s  peiiiniqiie  arte  Sinouis 

credita  res,  captiqiu;  dolis  lacrymisque  toactis 
quos  neqiie,"'  >.Vi'.  : 

and,  st'condly,  it  is  in  this  sense  our  author  uses  pectus- 
in  the  precisely  parallel  passages,  («),  1.  525  : 

"luaximus  lliijiiciis  ])lacido  »ic  pccforc  fatuv '' 

\^)iof,  surely,  A\'itli  placid  words  or  meaning,  hii^  AS'ith  placid 
animus,  placid  feeling],      {i^),  9.  740  : 

"  olli  subridens  srdato  jtic'oic  Turnus" 

\_nof,  surely,  with  sedate  words  or  meaning,  hut  with  sedate 
animus,  sedate  feeling,  sedate  heart].  And,  especially,  (r*), 
10.  555 : 

.     .     "  tiimcuniqiic  tcpontem 
provoh'cn-;  super  liacc-  inmaco  2)ecio)r  fatuv  '' 


107  ircTO  pectore]  BOOK  II.  87 

l^nol  says  these  words  with  hostile  meaning,  but  these  words 
Avith  hostile  feeling,  hostile  heai-t,  hostile  animus].  Compare 
also  («f ),  Ovid,  IVist.  "2.  561  (Ovid  supplicating  the  clemene}- 
of  Augustus)  : 

"aspicias,  qiiantiim  dcderis  mihi  pectoris  ipse  ; 

quoc|iio  favore  animi  tcque  tiiosqiic  canam  " 

[with  how  much  feeling,  how  much  love,  how  much  aifection 
you  have  yourself  inspired  me],      (c),  Ovid,  Amor.  3.  3.  4'?  ." 

"  di  qiioque  habent  oculos  ;  di  qiioquo  pccfu.s  habcnt. 
.«i  deus  ipse  forem,  immen  sine  fraude  liceret 
focmina  mendaci  falleret  ore  meuni" 

(where  "  pectus "  can  be  nothing  else  than  feeling,  suscepti- 
bility of  the  impression,  made  by  beauty,  of  the  passion  of  love). 
if),  Ovid,  Ep.  10.  305  (Paris  to  Helen,  of  Menelaus)  : 

"himcciue  tu  speres  homineiu  sine  pcrfoir  dotes 
posse  satis  forinac,  Tyndari,  nosse  tuae?" 

[man  without  feeling,  without  sensibility],  (fj),  Ovid,  3I(f. 
13.  290  (Ulysses,  of  Ajax)  :  "  rudis  et  sine  pcdore  miles  " 
[without  feeling,  without  sensibility],  (/i),  Ovid,  ex  Poiifv, 
U.1-17: 

"da  mihi,  si  quid  ea  est,  "hebetawt^m.  pcctora  Lethen"' 

[Lethe,  that  dulls  the  feeling,  the  sensibility],  (f),  Catull. 
Epith.  Pel.  et  Thd.  GS  (of  Ariadne) : 

"scd  neqtie  turn  mitrae,  neque  turn  fluitantis  aniictus 
ilia  ■v'iceni  ciirans,  toto  ex  te  pjcdorc,  Theseii, 
toto  animo,  tota  pendebat  pcrdita  mente  " 

(where  "  pectore,"  being  placed  in  the  same  category  willi 
"  animo  "  and  "  mente,"  cannot  be  the  literal  breast,  can  only  be 
feeling).  {J),  Hor.  Ep.  1.  U-  0  :  "  non  ta  corpus  eras  sine 
pectore "  [a  body  without  feeling,  without  sensibilit}'].  (k), 
Lucan,  7.  701  (of  Caesar,  after  the  battle  of  Pharsalia) : 

'' ([no  prcfi/i'r 'R:)nr,\])i 
intrabit,  factus  caiiipis  felicior  istis  "' 

[with  what  feeling?    with  what   emotion?]      (/),  Tal.   Flaco. 


88  AENEIDEA.  [107  ficto  pectqre 

').  033  (of  Aeetes  moulding  the  passion  ("pectora")  which  Jason's 
demand  oi  the  fleece  has  excited  in  him)  : 

"  interea  qiioniaui  belli  puguacque  propinquae 
cura  prior,  fingit  placidis  iera.  pec fora  dictis" 

[moulds  his  fierce  feeling,  his  fierce  passion].  (»w),  Claud.  ,/ 
Cons,  Honor.,  p.  60  (of  the  unbought  affection  of  the  army  for 
Honorius)  : 

' '  perdurat  non  emjita  fides,  nee  pectora  nierces 
alligat.  ipsa  suo  pro  piguore  castra  laboraiit." 

(##),  Val.  Flacc.  1.  642  (Neptime  speaking  of  the  Argo)  : 

' '  '  hanc  [Argo]  mihi  Pallas 
ct  soror  lianc,'  iiiquit,  '  mulceiis  nica  pectora  fletu 
abstulerint '  " 

[soothing,  softening  my  feeling].  And,  above  all,  (o),  Quintil. 
Ii/sf.  10.  7.  15 :  "  Quare  capiendae  sunt  illae,  de  quibus  dixi, 
rerum  imagines,  quas  vocari  (j^avTctaiag  indicavimus,  omniaque 
de  quibus  dieturi  erimus,  persoiiae,  quacsfiones,  spes,  metus,  ha- 
benda  in  oculis,  in  affectus  recipienda ;  pectus  [feeling]  est  enini 
quod  disertos  facit,  et  vis  mentis.  Ideoque  imperitis  quoque, 
si  modo  sunt  aliquo  afPectu  concitati,  verba  non  desunt."  The 
commentators,  therefore,  are  wrong  in  their  interpretation,  and 
FICTO  PECTORE  is  uot  fictc,  i.e.,  verbis  fictis,  but  ficto 
aff ectu,  with  feigned  emotion,  with  an  affectation  of  emotion. 
But  with  what  kind  of  feigned  emotion,  what  kind  of  "  fie- 
timi  pectus,"  is  it  that  Sinon  speaks  ?  Are  we  left  to  conclude 
from  the  "  his  lacrymis  "  and  "  miserescimus  "  of  verse  145,  the 
"  lacrymis  coactis"  of  196,  and  the  kind  words  of  comfort  ad- 
dressed to  him  by  Priam,  verses  148  and  149,  that  Sinon 's 
feigned  emotion  is  that  of  a  heart-broken  man,  a  man  bowed 
to  the  ground  with  affliction  and  sorrow  ?  No,  we  are  not.  Our 
autlior  is  quite  precise  and  particular.  Sinon  is  pa^'ITAKS,  all 
over  in  a  flutter  of  agitation  and  apprehension  ;  and  this  flutter 
not  being  real — for  he  is 

.     .      .     "  iidoiis  aiiinii  atqiie  in  iitnimqiie  paratus 
sen  vcrsiire  dolos  sen  certae  oecnniberc  morti  " — 

FICTO  PECToiiE  is  added  for  the  purpose  of  reminding  us  tluit 


112-115  cuJi—MiTTmrs]         BOOK  II.  89 

it  is  not :  he  proceeds  flHrried,  and  s^jeaks  with  feujned  emotion  ; 
the  feigned  emotion  with  which  he  speaks  being  the  flutter 
(PAviTANs)  with  which  he  proceeds.  Compare  Ovid,  Ileroid. 
19.  191  (Hero  to  Leander) : 

"  sed  mihi,  cacruleas  qiioties  obvortor  ad  undas, 

iiescio  q\ia.Q  jxtridioii  ivigOTa  jx'ctiis  habent," 

where  "  pectus,"  directly  and  immediately  connected  witli 
*'  pavidum,"  is  (although  somewhat  more  literally  breast  than 
the  "  pectus  "  of  our  test)  still  the  sentient,  feeling  breast,  not 
at  all  the  meaning,  intending  breast ;  not  at  all  the  thoughts, 
sentiments,  or  ideas. 

FicTO  PECTORE  is  thus  the  complement  of  pavitans,  and  the 
entire  sense  of  the  two  sentences,  proseqi  itur  pavitaxs  and 
Firxo  PECTORE  FATUR,  is  prosequitur  ficto  pavore,  or  ficto 
pavore  fatur  or  prosequitur  ficte  pavitans,  or  ficte 
pavitans  fatur — the  second  verb  contributing  nothing  to  the 
sense,  and  being  added  solely  for  the  purpose  of  making  up  the 
second  of  the  two  sentences  into  which  the  author  has  thought 
proper  for  the  sake  of  rhetorical  effect  and  the  more  easy  com- 
pletion of  his  verse  to  divide  the  thought  prosequitur  ficto 
pavore,  or  ficto  pavore  fatur,  or  prosequitur  ficte 
pavitans,  or  ficte  pavitans  fatur. 


112—110. 

CUM  1AM  IIIC  TRAIUBUS  C0^"TEXTUS  ACERNIS 
STARET  EQUUS  TOTO  SONIERUXT  AETHERE  NIMBI 
SUSPEXSI  EURYPYLUM  SCITATUM  ORACULA  PHOEBI 
MITTIMUS 

VaR.  LECT. 
sf  rr.VTUM  I  Med.  (thus  SCITAXTVM).  IH  ^hA.  ;  V.  Manut.  ;  D.  lleiiis. 
N.  Heins.  (1670);  Philippe;  Heyue  ;  rmmuk;  Wiikcf. ;  Pott. 

S(  ITANTE5I  I  Tal.  H  "  In  Longohardico  cod.  scitaxtkm  legimus,"  Piorius 
III  PoL.  Steph.  ;  ^Vagn.  (ed.  Heyn.,  cd.  1801);  Yoss ;  Lad.  ;  Huupt 
Kil)b. 
0    Vaf.,  limn.,    Ver.,  S(.   Gcdl. 


90  AENEIDEA       [112-115  cum— mittimus 

The  reading  of  tlie  Meclieean,  scitatxm,  is  confirmed  both  by  Liv.  5.  15  : 
"  Quidnam  eo  dii  portenderent  prodigio,  missi  seiscitatum  oratores  ad 
Delphicum  oraculum  ;"  and  by  Iscan.  4.  254  : 

"  hie  patriae  ct  propriis  scifntiim  oracula  regnis 
venerat." 


Staret, — "  Staret,  esset,"  Heyne,  Forbiger.  This  is  neither 
to  interpret  Yirgil,  nor  to  understand  poetry.  Stare  is,  indeed, 
one  of  those  verbs  which  are  used  in  the  Latin  language  in  place 
of  esse,  but  it  does  not  on  that  account  lose  its  own  proper 
meaning.  Staret  places  the  horse  before  our  eyes,  not  merely 
existing,  but  standing  there,  a  remarkable,  striking  object.  The 
object  is  the  more  striking,  the  picture  the  more  vivid,  not  only 
on  account  of  the  position  of  staret — first  word  in  its  own  verse, 
and  preceded  by  an  introduction  raising  expectation,  viz.,  tra- 
BiBus  coKTEXTus  ACT.RNis  (see  Eeui.  on  2. 247)  — but  on  account 
of  its  being  itself  placed  before  its  nominative.  The  same  verb, 
in  the  selfsame  position  in  the  verse,  preceded  by  a  similar  intro- 
duction, and  preceding  in  the  same  manner  its  nominative,  M'ill 
be  found  applied  to  a  real  living  horse,  4.  18o  : 

.     .     .     "  osti'oque  in^igiiis  ct  aiiro 
stat  sonipcs," 

and  with  the  same  effect,  that  of  placing  before  our  eyes,  if  we 
only  deign  to  use  them,  the  horse,  not  merely  being  or  existing, 
but  standing  there  bodily ;  exactly  as  the  same  verb  in  the  same 
position  in  the  verse  and  similarly  preceding  its  own  nominative 
places  so  livelily  before  us  the  three  hundred  horses,  not  merely 
being  or  existing  in  the  stables  of  ijatinus,  but  standing  there, 
7.  27-3  : 

"  stctbatif  tcr  L-eiituni  nitiili  in  praesei)ibus  altis." 

It  is  in  the  same  way  the  urn  is  said  not  to  be  or  exist,  but  to 
stand,  at  6.  22  :  "  stat  ductis  sortibus  urna  ;"  the  tower  is  said 
to  stand,  6.  554:  "  stat  ferrea  turris  ad  auras;"  the  altars  are 
said  to  stand,  4.  509  :  "  stant  arae  circum  ;"  the  silex  is  said 
to  stand,  8.  233  :  "  stabat  acuta  silex  ;"  and  this  very  wooden 
horse  itself  is  said  to  stand,  Hom.  Od.  8.  505 :  cog  o  fisv  gcrrijicjj. 
And  such,  I  believe,  will  invariably  be  foimd  to  be  the  use  made 


1 12-11.5  CUM— ^iiTTiMi'^]         BOOK  II.  91 

by  Virgil  of  stare,  viz.,  to  express  eitlier,  as  here,  literal,  or 
(as  2.  1G2  : 

"  omnis  spes  Daiiaxiin  et  coepti  fiducia  lit'lli 
Palladis  auxiliis  semper  .sfrfif," 

where  see  Eem.)   figurative   standing,  never  to  express  mere 
existence  or  esse. 

The  nse  of  stare  in  the  sense  assigned  to  it  in  our  text  hy 
Heyne  is  happily  not  to  be  found  either  in  Yirgil,  or,  as  far  as 
my  memory  at  this  moment  serves  me,  in  other  first-class  Latin 
writers.  To  the  great  disgust  of  the  Latin  scholar,  it  is  very 
frequent  in  Italian  writers,  even  of  the  first  class  (as  Dante^ 
I  lifer  no,  -i.'^..  13  : 

"  altrc  strniiio  a  g-iaeere,  altrc  t^ti'imn  crte, 
qiiella  col  capo,  c  quella  con  le  piante"), 

and  in  Italy  jars  on  his  ear  manj^  times  every  day  in  the  ordi- 
nary salutation  :  "  Come  sta?"     Then  there  is  the  Sp.  estar. 

SusPEXSi.  "Solliciti,  dubii  quid  facerent,"  Heyne.  The 
latter  part  of  the  definition  is  nearer  to  the  truth  than  the  for- 
mer. Suspensus  is  not  sollicitus,  anxious,  uneasy,  but 
suspended,  at  a  loss  what  to  do,  and,  because  at  a  loss  what  to 
do,  doing  nothing  ;  suspended,  not  merely  mentally,  but  in  act, 
at  a  nonplus,  oTropia  icexP^/^^""''  ^^  Euripides  {IphUj.  Aid.  80) 
says  of  the  same  persons  in  that  precisely  similar  situation  at 
Aidis  which  is  referred  to  at  verse  116.  Compare  (a),  4.  9  : 
"  quae  me  ^u^^pensain  insomnia  terrent  ?"  [not  soUicitam,  but^ 
as  is  plain  from  the  context,  irresolute,  imdecided,  taking  no 
step,  suspended  from  action  by  the  terrifying  dreams  ("  insom- 
nia terrent  "),  the  effect  of  Avhich  upon  her  is  so  great  that  it  is 
onlj^  after  her  sister  has  encouraged  her — 

"  his  dictis  mcensiim  animnin  inflammavit  aiuoro, 
speuique  dedit  dubiac  nienti,  solvit  que  pudorcm"— 

tliat  she  begins  to  act  ("  principio  delubra  adeunt,"  &e.')2-  Also 
(>r>),  ■>.  728  : 

"  mine  oiunes  teiTent  aiivae,  soniis  excitat  omnis 
.•:ii!ij)r)(sii})i  et  pariter  condtiqiie  onevique  timentem  " 

[^not  anxious,    huJ  irresolute,  undecided  whether   to  go   on  or 


92  AEXEIDEA       [119-12fi  argol.— kectjs. 

stop — otherwise  the  poet  has  fiiiled  to  convey  the  full  picture, 
and  the  words  "  omnes  terrent  aurae,  sonus  excitat  omnis  "  are 
without  their  most  ordinary  and  natural  consequence].  And  (<»), 
Sil.  10.  460  : 

"  ille,  ii1)i  uti.yh'iisl  Patres,  et  curia  vooem 
posceret,  iit  cantii  (lueebat  corda  Scnatiis  " 

.[where  the  fathers  were  at  a  nonplus,  did  not  know  what  step 
to  take].  That  suspensus  is  not  sollieitus,  but  i^uspcnded, 
hangiitg  undetenniucd,  appears  further  from  the  marked  distinc- 
tion made  by  Cicero  between  the  two  terms,  ad  Aft.  ;?.  18  (ed. 
Orelli)  :  '*  intellexi,  (|uam  siispcjiso  aninio  et  soUicito  scire  averes, 
quid  esset  novi;"  dc  Leg.  Agrar.  1.  8  (ed.  Orelli)  :  '■'■  solUcitam 
mihi  civitatem  suspioione,  suspeiisaw  metu,  perturbatam  vestris 
legibus  et  concionibus  et  seditionibus,  tradidistis."  Compare 
Manil.  1,  66  : 

"  nam  riidis  ante  illos,  nuUo  discrimine,  vita 
in  speciem  conversa  operum  ratione  carchat, 
et  stupefacta  \\o\o  piiidchat  lumine  niundi," 

where  "  pendebat  stupefacta,"  hung  stnpefied,  is  equivalent  to  : 
remained  stupefied,  not  able  or  not  knowing  how  to  advance. 


119-126. 

ARGOLICA RECUSAT 


AiiGOLicA,  the  emphatic  word  of  the  sentence.  It  was  this  word 
wliiuh  filled  the  minds  of  the  hearers  with  horror.  No  matter 
how  much  blood  was  to  be  shed,  if  it  had  not  been  ArgoUc  blood 
there  would  have  been  no  horror.  To  aid  the  effect  of  the 
word  and  point  out  the  precise  meaning  and  import,  our  author 
lias  placed  it  in  tlie  most  emphatic  position,  viz.,  at  the  end  of 
the  sentence  to  which  it  belongs,  and  in  the  beginning  of  a  new 
line,  from  the  rest  of  which  it  is  separated  by  an  abrupt  and 
complete  pause.     See  Rem.  on  2.  246. 


119-126  akgol.—i:ect8.]         EOOK  II.  93 

Cui  FATA  PAREXr,  QUEM  TOSCAT  APOLLO. — Cui  FATA  PAREKT, 

theme  ;  quem  posca  r  apollo,  variation  ;  quem  corresponding  to 
GUI,  poscat  to  parent,  and  apollo  to  fata,  as  if  he  had  said  : 
who  it  is  for  whom  the  fates  are  preparing  ruin  ;  who  it  is  whom 
Apollo,  the  oracle  of  the  fates,  demands.  That  this  is  the  true 
structure  is  placed  bej'ond  doubt  by  Stat.  TJich.  J.  700  : 

"liic  ccrte  est,  qiieiu  fata  daliaiit,  qiieiu  dixit  Apollo," 

where  we  have  not  only  the  same  fata  and  the  same  Apollo, 
but  the  same  repeated  relative,  the  same  rhythm,  and  the  same 
theme  and  variation,  and  where  "  fata  "  is  the  nominative.  Who 
is  there  who,  observing  that  the  two  relatives  in  the  line  of 
Statins  have  one  and  the  same  antecedent,  does  not  at  once  con- 
clude that  the  two  relatives  in  the  line  of  Yiro-il  must  have  one 
and  the  same  antecedent ;  and  that,  therefore,  the  received  read- 
ing CUI  is  not  to  be  ejected  to  make  room  either  for  Peerlkamp's 
conjectural  quid,  or  for  Dietsch's  no  less  conjectural  quod  or 
quae,  each  of  the  three  requiring  an  antecedent  of  its  own  ? 
"Who  is  there  who,  observing  tliat  "  fata  "  in  Statius's  line  is 
the  nominative  to  "  dabant,"  and  varied  in  "  Apollo,"  does  not 
immediately  conclude  that  fata  in  Yirgil's  line  is  the  nomina- 
tive to  parent,  and  varied  in  apollo,  and  that  the  alteration 
proposed  in  the  Misc.  Obserr.,  p.  8G,  of  parent  into  paret  is  as 
little  called  for  as  it  is  little  in  accordance  with  Apollo's  recog- 
nized office  and  mission — that  of  aimouncing,  not  at  all  that  of 
ordering  or  disposing  of,  the  future,  as  in  3.  201  : 

*'  quae  Phoebo  pater  omnipotens,  milu  Phoeljus  Ajiollo 
2)r«rfJi.rlt  ?  " 

Thus,  as  I  am  fain  to  hope,  is  set  at  rest  a  question  so  long  at 
issue  among  Yirgilian  students  ;  and  not  only  the  reading  of  the 
manuscripts  justified,  but  the  opinion  of  Ser^'ius  and  the  majo- 
rity of  commentators,  viz.,  that  fat'a  is  in  the  nominative,  es- 
tablished as  against  that  of  Freudenberg  [Spicil.  Vindic.  Viry.) 
and  those  who,  quoting  Ovid,  3Iet.  11^.,  21.J  : 

"  talia  fingcbam  uiiscro  nnhi/trfir  parari," 

insist  that  fata  is  the  accusative,  and  the  sense  either  cui  illl 
parent  fata  (an  interpretation  to  which  there  is  the  special 


9J,  AENEIDEA       [119-12G  aegol.— iiecus. 

objection  that  tliere  was  as  yet  no  suspicion  of  foul  play),  or 
cui  ca  verba  (verses  116-119)  parent  fata,  to  wliicli  there  is 
the  no  less  strong  objection  that  the  plm-al  ca  verba  cannot  con- 
sistently be  supplied  after  the  singular  quae  ^•ox  immediately 
preceding. 

The  verb  par  are  has  been  (w)  repeatedly  joined  with  the 
ri«j]ninatiYe  fata  by  Lucan,  as  2.  131  : 

"  ille  fuit  vitae  Mario  modus,  omnia  passo, 
quae  peior  fortuna  potest,  atque  omnibus  uso, 
quae  melior,  mcnsoquc,  homiui  (\\nd  fata  pfirrnr)if ," 


<and  C).  783 


,     .     .     ''  qxiidfafa  /iarairiit 
]ii\_/uc,  AVuber]  fecere  palam  ;" 


(h),  once  with  the  same  nominative  by  Seneca,  Oedijms,  28 : 

"  iainiam  aliquid  in  nos  fata  moliii  para /if ;" 

(f),  once  with  the  nominative  fortuna  by  Yalerius  Flaccus, 
1.  326:  "sin  aliud  Fortuna  parat ;"  (r#),  once  with  the  nomi- 
native superi  by  Silius,  1.  136: 

'•  magna  parai/t  sapcrl  ;  tonat  alti  regia  caeli, 
bellantenique  lovem  cenio ;" 

and,  [e],  once  by  our  author  himself  with  the  nominative 
"  [vos,  o]  di  patrii,"  1).  247  : 

"  di  patiii,  qTiorum  semper  sub  numine  Troia  est, 
non  tameu  omuino  Teucros  delere^j^rrt^is" 

— instances  to  which  might  be  added  very  numerous  others,  but 
slightly  different  in  construction,  in  which  either  the  fates  or  the 
gods  are  said  parare,  to  prepare,  whether  good  or  evil,  for 
men ;  as  Lucan,  2.  68  : 

"  •  nun  alios,'  iuquit,  ♦  motus  iwne  fata  parahaiit 
quuin,'  "  ifcc. 

Ibid.,  1.  0J^2  : 

'•  '  aut  hie  errat,'  ait,  '  nulla  cum  lege  per  acvum 
mundus,  et  inccrto  discurrunt  sidera  motu ; 
aut,  si  fata  movent,  urbi  generique  ^Mm(;?«r 
liumauo  inatura  lues.'  " 

IbkL,  O.'^O  : 

"  quod  eladis  genus,  o  sapcri,  qua  iioatc  jiaratis 
sacA'itiam  :" 


119-126  ARGOL.—KKCU.S.]  BOOK   II.  95 

Ibid. .?.  4  •• 

.     .     .     '•  roftor  Olynipi, 
sit  suljitiim,  quodcunque  pcinid.:"' 

Plant.,  3Iil.  Glor.  7^o  (ed.  Ritselil) : 

•'  aequum  fiiit 
Aeon  jxirnrissc,  uno  exoniplo  ne  oiinios  vitam  viverent." 

Aeu.  o.  1,'i  :  "  quidve,  pater  Neptune,  paras?" 

Fata  parent,  the  fates  may  Ipe  preparing,  as  Cic.  (id 
Quint,  fratr.  3.  9  :  "  Pompehis  abest ;  Appius  miscet  ;  Ilirriis 
2}ai'at "  [Hirrus  is  preparing]. 

Quae  sint  ea  xumina  uivum,  flagitat.  "  Uui  sint  ii  dii, 
scilicet,  qui  tarn  atrocia  postulent,  ut,  Cjuasi  dubitans  nee  credens 
id  fieri  posse,  quaerat  Ulixes,  num  dii  sint,  qui  talia  postulare 
possint,"  Dietsch  {Theolog.  Virr/.,  p.  5).  This  is  not  the  meaning. 
Ulysses  merely  demands  an  explanation  of  the  ximina — will  or 
pleasure  of  the  gods  as  announced  by  the  oracular  response — 
first,  because  it  is  to  give  this  explanation  Calchas  refuses  : 

HIS  QUIXOS  SILET  ILLE  DIES,  TECTl  SQIE  KECUSAT 
I'RODERE  VOCE  SVA  QVEMQUAM,  Al  T  OPrOXEllE  MOUTI  ; 

and  secondly,  because  the  exactly  corresponding  expression, 
3.  100  :  "  cuncti  quae  sint  ea  moenia  quaeruut,"  contains  no 
reprobation  of  the  "  moenia  "  spoken  of,  but  only  the  simple 
inquiry  what  those  "moenia  "are.  Servius,  therefore,  is  per- 
fectly right  in  his  gloss  :  "  quaeritur  modo  non  cpiid  dicant 
(nam  planmn),  sed  quis  debeat  immolari." 

NuMiNA,  the  will  or  pleasure  of  the  gods  concealed  under 
the  mysterious  oracular  announcement.  See  liem.  on  "  perverso 
numine,"  7.  584  ;  and  on  '"  hand  nmnine  nostro,"  2.  396. 

AiiTiFicis  scELUs.  Precisely  the  converse  expression  is  used 
by  Emipides,  Afed.  .'^10  (ed.  Pors.)  : 

KUKoiy  5e  iravTuiv  nKrovts   cro(pwTaTai 

Tectus.  That  tectus  is  here  used,  not  in  its  derived  sense 
of  secret,  but  in  its  literal  and  primitive  sense  of  covered,  i.  e., 
shut  up,  or  closed  up,  viz.,  in  Jtis  diceUinfj,  is  Bufficieutly  proved 
by  Statius's  imitation  {Theh.  3.  570)  : 


f)Q  AENEIDEA       [129-137  compos.— vid. 

' '  ille  nee  aspectmii  vulgi,  nee  fida  tyranni 
eolloqnia,  ant  coetus  procenira  perferi'e,  sed  afrd 
scrfe  tc(ji,  et  &\vper\xm.  chmsus  negat  aeta  fateri." 

Compare  also  Stat.  ibid.  6.21. ;  Am.  7.  600  (of  Latiniia)  : 

"  saepsit  se  it'cth;  reruniqiie  i-elif|iiit  habenas;" 
7.  618  (also  of  Latinus)  : 

^  "  abstinuit  tactii  pater  aversusque  refngit 

foeda  ministeiia  et  eaecis  se  condidit  luubris  ;" 

Sopli.  Ocd.  Tf/r.  320  (Tiresias  refusing  to  acquaint  Oedipus  with 
his  guilt)  :  a<piq  fi    iq  oiKOvg. 


129-137. 

COMPOSITO VIDENDI 


EuMPiT  YOCEM.  Compare  Div.  Paul,  ad  Galaf.  4-  27  :  pr]%ov  Kat 
/3o»/CToi',  1]  ovK  wdivovaa,  where  Wakefield,  with  his  usual  rough 
vigour,  "  /.  c,  pn^ov  ftoi^v.  Nos  Angli  pariter  locutionem  break  do 
sonis  [he  should  have  said  de  flatii]  usurpamus,  sed  illis  quidem 
minime  honestis  et  ah  altera  porta  erumpentibus."  He  might 
have  still  more  appositely  quoted  Shakesp.  Com.  of  Errors,  3. 1: 

"  a  man  may  hrctiJc  a  uord  ^vitll  j'ou,  sir,  and  words  are  but  ^ind; 
av,  and  break  it  in  your  face,   so  he  break  it  not  beliind."  — 


CoN\'EiisA  TULEKE.  "  Passi  suut  verti  " — "  conversa  pass! 
sunt,"  say  Euaeus,  Yoss,  Jahn,  Forhiger,  Kappes  and  Wei(hier. 
"  Converteruut,"  say  Heyne,  Wagner,  and  Gossrau ;  while- 
Conington  hesitates  between  the  former  of  these  interpretations, 
and  that  which  I  advocated  in  my  "  Twelve  Years'  Yoyage," 
V\7..,  "  converteruut  et  tulerunt,  turned  and  carried  to,"  /.  c,  "not 
only  tui-ned  to  but  carried  to" — an  interpretation  which  I  now 
find  to  have  been  La  Cerda's  before  it  was  mine,  and  before  I 
adduced  in  support  of  it  Acn.  h-  376:   "  f uriis  incensa  feror,"' 


,129-137  COMPOS.— TiD.]  BOOK  II.  97 

TuLERE  is  after  all  so  vagiie,  and  therefore  so  weak  and  in- 
significant a  word,  that  too  much  faiilt  is  not  to  be  found  A\-ith 
those  commentators  who  regard  it  as  here  serving  merely  to 
make  out  the  verse  and  give  the  participle  the  force  of  a  finite 
^erb.  On  a  similar  occasion  Livy  (5.  47) — happily  for  himself 
not  imder  the  necessity  of  either  measming  the  length  or  coimt- 
ing  the  number  of  his  syllables — has  expressed,  forcibly  and 
without  any  ambiguity,  the  thought  which  our  so  much  and 
often  so  justly  ^-aunted  author  has  here  required  two  to  express 
weakly,  lamely,  and  ambiguously  :  "  Tuni  vigiles  eius  loci,  qua 
fefellerat  ascendens  hostis,  citati ;  et  quum  in  omnes  more 
militari  se  animad^'erslu•mu  Q.  Sulpicius  tribunus  militimi  pro- 
nimciasset ;  consentiente  clamore  militmu,  in  unum  mjilem  conii- 
cientium  cidpam,  deterritus,  a  ceteris  abstinuit :  reum  hand 
dubium  eius  noxae,  approbantibus  cimctis,  de  saxo  deiecit." 

ErIPUI,    FATEOR,     LETO    me    et     VINCULA    RUPI. ViXCULA, 

"  quibus  ligatus  servabatur,  et  ad  aram  adducebatm-,"  Heyne. 
No,  Thiel  is  right ;  ^"I^'CUI,A  is  not  to  be  taken  too  strictly.  It 
is  merely  confinement,  state  of  restraint,  state  of  being  a  prisoner 
— VINCULA  RUPI,  I  broke  away,  bm'st  from  among  my  guards, 
from  the  confinement  in  which  I  was  held.  Compare  1.  58  : 
"  vinclis  et  carcere  fi-euat,' '  where  the  meaning  is,  as  correctly 
explained  by  Heyne  himself,  not  icith  chains  and  a  jjrison  (the 
winds  not  having  been  chained),  but  icif/i  tJic  restraint  of  a 
2Jrison.     Compare  also  8.  651  : 

"  et  Huvium  rlndis  iunarct  Cloelia  nqjfh" 

l^not  her  chains  being  broken,  bnf  her  confinement,  or  state  of 
custody,  being  broken — "  frustrata  custodes,"  Liv.  2.  lo].  Also 
12.  29 : 

"  victus  amoro  tiii,  cognato  sanguine  victiis, 
coniugis  et  macstae  lacryniis,  vincla  omnia  rapi, 
promissani  eripui  gcnero,  arma  impia  sumpi^i." 

Ovid,  Fast.  U.  002  : 

"  statqiie  scniel  iuncti  ndi/pcn-  vincla  tori." 

Ovid,  Amor.  3.  2.  3 : 

"  scilicet  assemi  iam  me,  ri'pUiue  catenae; 
et  quae  depuduit  fcrre,  tulisse  pudet" 

HEN'KY,   AENEIDEA,    VOL.  II.  7 


98  AENEIDEA  [129-137  compos.— vib. 

— examples,  tlie  two  former  of  the  use  of  the  expression  riim- 
pere  vincula,  the  latter  of  the  use  of  the  even  more  precise 
expression  rump  ere  catenas,  in  a  still  less  literal  sense,  the 
confinement  or  bondage  spoken  of  being  not  even  so  much  as 
]»hysical,  only  moral.  Sinon's  chains  had  been  already  taken 
off,  and  he  was  standing  at  the  altar  with  the  sacred  fillet  round 
his  head  (verses  155  and  156),  when  he  biu'st  away  from  among 
the  hands  of  his  executioners  ("  vincula  rupit  et  eripuit  se  leto"). 
See  Rem.  on  "  vinclis  et  carcere  frenat,"  1.  58. 

Wagner  (1861)  does  not  know  what  vincula  are  here  spoken 
of,  but  is  quite  sure  they  are  not  the  same  as  those  spoken  of  in 
verse  147 :  "  Quae  vincuj-a  ?  certe  non  ea  quae,  vers.  147, 
commemorantur" — a  piece  of  information  second  in  importance 
to  none  in  his  entire  work,  the  vincla  of  verse  147  being  those 
Trojan  viNCLA  with  which  Sinon  is  brought  bound  before  Priam 
and  from  which  Priam  now  orders  him  to  be  relieved  (atque 

ARCTA  LEVARI  VINCLA  lUBET  PRIAMUS)  ;  and  the  VINCULA  of  OUT 

text  being  those  (Grecian)  vincula  from  wdiich  he  had  previously 
broken  loose  (eripui,  fateor,  leto  me,  et  vincula  rupi).  In 
his  next  edition  Wagner's  doubt  will  have  been  cleared  up,  and 
he  will  be  able  to  tell  us  all  this. 

Delitui  dum  vela  uarent,  si  forte  dedissent.  I  adhere  to 
the  received  punctuation,  and  reject  that  of  Heyne,  which  places 
the  words  uarent  si  forte  between  two  commas  so  as  to  refer 
vela  not  to  darent,  but  to  dedissent.  I  am  determined  to  this 
choice,  not  only  by  the  reasons  assigned  by  Wagner,  but  by  the 
very  remarkable  parallel,  verse  756  : 

"  inde  donnim  si  forte  pedem,  si  forte  tulisset, 
me  refero." 

Patriam  antiquam. — ANTiQUAM,not  merely  old  ("  Pristinam, 
nihil  amplius, "  Heyne),  but,  as  occasionally  elsewhere,  dear 
old  ("  der  heimath  alte  gefilde,"  Voss) — old,  and  because  of  its 
being  old,  and  therefore  associated  with  so  many  recollections, 
dear.  This  suggested  meaning,  if  I  may  so  call  it,  does  not 
accompany  the  word  into  the  English  language,  but  is  found  in 
the  Saxon  derivative  old,  which  therefore  and  not  "  ancient"  is 


Ml-14o  QroD— Olio]  BOOK  II.  99 

the  word  whicli  corresponds  with  the  antiquam  of  our  text. 
Thus  we  never  say  in  this  sense  "  ancient  England,"  or  "  an- 
cient Ireland,"  hnt  always  "  old  England,"  and  "  old  Ireland  ;" 
jipver  "  the  good  ancient  times,"  but  alwaj's  "  the  good  old 
times."  Compare  Soji]!.  Ocd.  T;/r.  IJO/^  :  ra  iraTpia  Aoyw 
TTuXaia   cwfiab  . 


141-143. 

QUOD  TE  PER  SUPEROS  ET  COXSCIA  XUMINA  VERI 

PER  SI  QUA  EST  QUAE  RESSTAT  ADHUC  MORTALIBUS  USQUAJl 

INTEMERATA  FIDES  ORG 


SuPERos  and  is  u  mix  a  are  not  two  distinct  co-ordinate  subjects 
joined  together  in  the  sense  as  they  are  joined  together  in  the 
grammar  by  the  copulative  et.  There  is  in  the  sense  but  one 
subject,  suPERos  [L  e.  the  gods,  appealed  to  by  Siuon  as  cou- 
scios  veri);  but,  it  being  a  matter  of  difficulty  for  the  author 
to  connect  conscios  veri  with  that  word  and  at  the  same  tiiuo 
round  his  verse,  numina  is  had  recoui-se  to  in  order  to  supply  the 
]iecessary  dactyl  in  the  fifth  place,  and  so  a  word  wholly  super- 
fluous to  the  sense,  and  both  embarrassing  to  and  deceptive  of 
the  reader,  introduced — the  sense  being  neither  more  nor  less 
than  superos  conscios  veri;  and  the  reader  being  Im^ed 
away  in  search  of  some  difference  in  meaning  between  superos 
and  xumixa  to  account  for  the  latter  alone,  and  not  the  former, 
being  conscious  of  truth.  Such  is  the  real  nature  of  the  epexegesis 
so  much  admired  by  those  numerous  readers  who,  to  admire  any- 
thing, require  no  more  than  to  find  it  in  Virgil.  See  Hem.  on 
"  Italiam  Lavinaque  littora,"  1.  6-9,  and  concluding  paragrajilj. 
of  Eem.  on  "  molem  et  niontes  altos,"  1.  0-3. 

Fides. — "  Fides  quani  hie  inclamat  est  iusti  rectiqiie  obser- 
vantia,  h.l.,  iuris  divini  et  huinanitatis,"  Ileyne;   as  if  Siuon 


100  AEXEIDEA  [141-143  qttod— oi;c> 

adjured  Priam  Ly  lii;^  reverence  for  the  gods  ou  tlie  one  hand, 
and  by  liis  respect  for  rig-ht  and  justice  ou  the  other.  This  is 
not  the  meaning.  There  is  neither  a  double  adjuration,  nor  is 
fides  ever  "  observantia  iusti  rectique."  For  (l),the  adjuration 
is  not  double,  but  single  and  simple,—"  I  adjm-e  thee  by  the 
gods  and  by  intemerata  fides,  if  there  is  any  among  men," 
'/.  e.  by  the  intemerata  eides  of  the  gods,  and  men  if,  indeed, 
there  is  any  such  thing  among  men ;  plainly  an  adaptation  io 
the  epo  of  the  "pro  deum  atque  hominum  fidem"  of  e very-day 
life,  and  the  genteel  comedy.  Compare  6.  458  (Aeneas  address- 
ino-  the  shade  of  Dido)  : 

.     .     .     "  per  sidera  iuro 
per  superus,  et  si  i\}x<xfnlcx  telliu-e  sub  ima  est." 

'I  swear  by  the  gods  above,  and  by  whatever  fides  there  is 
here  in  Hades,"  i.e.,  "I  swear  by  the  fides  both  of  the  gods 
above,  and  of  the  Manes;  and  [%,  fides  is  not  "  observantia 
iusti  rectique,  /.  e.  iuris  divini  et  himianitatis,"  but,  as  fides  is 
always  and  uivariably,/r//Y//,  the  keeping  inviolate  of  one's  word, 
promise,  or  pledge  (as  Cic.  dc  Of.  1.  7  :  "  Fmidamentum  est 
autem  iustitiae /t/^'s ;  id  est,  dictorum  conventorumque  constantia 
et  Veritas");  in  other  words,  fides  is  moral  truth.  Compare 
11.511: 

.     .     .     "  lit  famay?VA7«  missiqxie  reportuut 
exploratores" 

[as  public  rumour  and  the  report  of  om*  scouts  pledge  us  their 
faith,  /.  e.  assui-e  us] ;  4.  597  :  "  en  dextra  ./rV/t'sque,"  [see  how 
he  has  kept  his  pledged  faith]  ;  4.  552  : 

"  non  scrvuta. /('>/(■;>■,  ciiu-ri  proniissa  Sycliaco." 

And  such,  if  I  am  not  mistaken,  will  be  found  to  be  the  mean- 
in  o-  of  fides  wherever  it  occm's,  and  it  is  also  the  meaning  of 
our  English  derivative  and  parallel.  Faith,  as  Clarke,  Sermon,  b'. 
" The  word  faith  alwajs  contains  the  notion  of  faithfulness  or 

fidelity." 

It  being  Sinon's. first  and  i)rincipal  object,  failing  which  all  he 
coidd  say  or  do  wo^dd  be  worse  than  useless,  to  convince  his  hearers 
of  his  moral  truth,  of  his  fides  [Gr.  to  ttkttov,  It.  kaltu,  Fr.  %- 


11 1-140  Qroi>— ono]  BOOK  TI.  101 

ant6),  notliing  could  be  more  i^roper  than  his  adjuring  Priam  hy 
tlie  TIDES,  i.  c.  moral  tinith,  of  gods  and  men,  especially  of  the 
gods  who  knew  tlie  facts,  tlie  absolute  truth  (conscia  xumina 
vkrt),  and  would  tliemselves  their  own  fides  being  ixtemerata, 
testify  truly.  Into  what  court  were  ever  more  competent  wit- 
nesses brought — unimpeachable  themselves,  and  acquainted 
besides  with  all  the  facts  ?  Never  in  any  treatise  of  Ethics 
Avore  the  two  so  essentially  different  kinds  of  trutli  more  accu- 
rately distinguished  from  each  other:  the  veruni,  or  the  tru<=^ 
in  fact  and  independently  of  opinion ;  and  the  fides,  or  true  in 
opinion  independently  of  fact.  In  like  manner,  G.  458,  it  being 
Aeueas's  first  and  principal  object  to  convince  Dido  of  his  fides, 
his  moral  truth  and  sincerity,  his  appeal  is  as  before  to  the  fides 
or  moral  truth  and  sincerity  ;  but  being  no  longer  among  men, 
his  appeal  is  no  longer  to  the  same  fides,  the  same  moral  trutli 
and  sincerity  as  before,  viz.,  the  fides  of  gods  and  men,  but 
to  the  fides  of  the  gods  and  of  those  among  whom  he  now 
finds  himself,  viz.,  the  Manes  : 

.     .     .      ' '  per  sidcra  itivo 
lior  supcros,  et  si  qua _/?f?f ,v  tellure  siil)  irau  est." 

On  the  contrary,  Aeneas's  object  in  his  first  interview  with  Dido 
being  not  to  inspire  her  with  confidence  in  his  words  (entire  con- 
fidence being  already  and  beforehand  placed  in  them  by  the 
guileless,  generous,  and  candid  queen),  but  to  express  his  un- 
bounded gratitude  and  (ni^rlasting  obligation  to  her,  his  appeal 
is  made  not  to  fides,  but  to  iustitia,  that  iustitia  which, 
whether  to  be  found  in  heaven  or  A\herever  else,  would  never 
leave  unrew^arded,  such  unexpected  and  unexampled  benignity, 
generosit}^,  and  mimificence  : 

.     .     .     "  si  qua  pios  I'espectant  niimina,  si  quid 
nsquam  hrs/ifia  est," 

with  which  appeal  to  iustitia,  Ileyne,  followed,  as  I  believe, 
by  most  commentators,  has  confounded  the  very  different  appeal 
in  our  text  to  fides.  Again,  and  with  similar  propriety,  2.  5'>0, 
it  is  neither  to  fides  nor  to  iustitia,  but  to  pi  etas,  tender- 
heartedness, the  tender-heartedness  of  heaven  (see  Rem.  on 
1.  14),   that  Priam  appeals  when  he   calls  upon  the  gods  to 


102  AEXEIDEA.  [14.5  3ii.seke8C.  ri.Tiio 

reward,  as  it  deserves,  the  outrage  iuflieted  by  Pyrrhus  on  aii 
affectiouate  tender-hearted  parent : 

"  '  at  tibi  pro  scelerc'  exclamat,  '  pro  talibus  ausi:^, 
di,  si  qua  est  caelo  i^ietas,  quae  talia  curct, 
persolvant  grates  digiias  et  praemia  reddant 
debita,  qui  nati  coram  me  cernere  letum, 
fecisti,  et  patrios  foedasti  funere  vultus.'  " 

CONSCIA  NUMINA  YERI.       Not  NU:MIXA  VERT,  but  CONSCIA  VEllI 

as,  Acii.  h-  olO  : 


ManiL  1.  1 


*'  testatur  moritura  dcos  et  coitscln  futl 
sidera." 


"  carmine  divinas  artes  et  consciafail 

sidera 

deducere  mundo 

aearedior." 


The  two  expressions  conacia  fail  and  conscia  irri  are,  indeed, 
nearly  identical,  that  which  is  fated  being  of  course  true,  and 
that  which  is  true  being  fated. 


14^3. 


MISERESCIMUS  ULTRO 


"  TJltro  autem  non  est  .spoi/fc,  nam  iam  rogaverat,  sed  iiifnijjci;^' 
Servius  (ed.  Lion),  followed  by  Wagner  (1861),  and  Conington. 
"TJltro  est  Ubentcr,  facUi pyonqdoquc  aiiiuio,''  Ileyne,  followed 
by  AVagner,  Qiiar-sf.  Vir<j.  "  Non  solinn  eius  precibus  et 
lacrymis  impulsi,  sed  nostro  etiani  sensu  commoti,  facili  promp- 
toque  animo,"  Forbiger.  "  Talibus  lacrymis  aita]m  damus,  et 
MISERESCIMUS  cvl  ULTRO ;  iicdum  rogati,  ut  ab  hoc  nunc  duri 


145  MisEREsc.  rr.TRo]  EOOK  II.  103 

simus,"  Doederlein.  Let  us  try  to  extricate  ourselves  out  of 
this  cloudy  uncertainty  and  confusion,  and  in  order  to  arrive  at 
the  meaning  of  ultro  in  our  text,  of  ultro  in  connexion  with 
MisERESCiMUs,  inquire  first  what  is  the  meaning  of  ultro  else- 
where, what  is  the  proper  and  usual  meaning  of  the  word  ultro. 
The  proper  and  usual  meaning  of  ultro,  like  the  proper  and 
usual  meaning  of  any  other  word,  is  onl}^  to  be  ascertained  hy 
induction.  Compare,  accordingly  (ft),  Caelius  Symposius, 
Acnigm.  90  (of  Echo)  : 

' '  virgo  motlesta  sacri  legem  bene  servo  pudoris  ; 
ore  procax  non  sum,  nee  sum  temeraria  lingua  ; 
///fro  nolo  loqui,  sed  doresponsa  loquenti" 

[here  "  ultro"  is  plainly  neither  "  insuper,"  nor  "  facili  prompto- 
que  animo,"  nor  both  together,  but  proprio  motu;  i.e.  of 
myself,  taking  the  initiative],     (b),  Terent.  £('.)i.  !i.  7.  U'2 : 

"  novi  ingenium  mulierum  : 
nolunt,  ubi  veils  ;  ubi  nolis,  cupiunt  idtro^^ 

\i.e.  cupiunt  proprio  motu;  of  themselves,  taking  the  ini- 
tiative].    (c»),  Sen.  HlppoL  U^l  : 

"  at  si  quis  ulfro  se  mails  offert  volens, 
seque  ipse  torquet,  perdere  est  dignus  bona, 
qneis  nescit  uti" 

[/.  e.  proprio  motu  offert].  (el),  Liv.  21.  1  :  "  Romanis 
indignantibus,  quod  victoribus  victi  ultro  inf errent  arma ;  Poenis, 
quod  superbe  avareque  crederent  imperitatum  victis  esse"  [/.  c. 
proprio  motu  inferrent ;  of  themselves,  taking  the  initia- 
tive], [e],  Liv.  2G.  17  :  "  Ne  iis  quidem  quae  ultro  dicta  erant 
stabatiu'"  \_i.  c.  proprio  motu  dicta  erant].  (^f),  Am. 
2.  19  J: 

"  idtro  Asiam  magno  Pelopca  ad  moenia  bello 
ventiiram' ' 

[where  also  *' ultro"  is  proprio  motu,  of  itself,  taking  the 
initiative].     (//),  Ihid.  0.  1 2r>  .- 

"  at  non  audaci  cessit  fiducia  Tiirno 

ultro  animos  tollit  dictis  atque  imicpat  u/lru 


104  AEJS'EIDEA  [145  kiseeesc.  tltbo 

[where  also  "  ultro"  is  proprio  luotu,  of  itself,  taking  tlie 
initiative],     {h),  10.  312  : 

"  occiso  Therone,  vinim  qui  maximus  idtro 
Aencan  petit" 

[where  also  "  ultro"  is  proprio  motu].     (#),  11.  471: 

"  multar^ne  se  incusat,  qui  non  acccperit  ultro 
Dardanium  Aenean" 

[where  also  "ultro"  is  proprio  motu].     {J),  9.  6: 

"  Turnc,  quod  optanti  divuni  promittero  nemo 
audcret,  volvenda  dies  en  attulit  nltro" 

[where  also  "ultro"  is  proprio  motu].     And  (te),  5.  446: 

' '  Entellus  ^•il■es  in  ventum  efPudit,  et  idfro 

ipse  gravis  graviterque  ad  teiTani  pondere  vasto 
concidit" 

[where  also  (although  we  do  not  usually  employ  the  expression 
proprio  motu  in  such  cases)  "  ultro"  is  really  proprio  motu, 
of  himself,  Entellus  being  himself  the  cause  of  his  own  fall]. 
Nor  is  there  one  single  one  either  of  the  examples  adduced  by 
Tursellini  to  show  that  "ultro  ex  contrariis  varias  signifiea- 
tiones  accipit,  nam  cum  coacfo  opponitur  est  sponte,  cum  ^;c^e;2^i 
est  non  petenti"  or  of  the  still  more  numerous  examples  adduced 
by  Wagner  [Quaesf.  Virg.)  to  show  that  ultro  is  sometimes 
eic  TO  TTspav,  sometimes  irepaiodev,  in  which  ultro  is  not  simply 
and  without  any  ainbages  proprio  motu,  avTo/jiaTcog,  avrofio- 
Awe?  of  one's  self.     See  Rem.  on  4.  304. 

Let  us  now  see  what  objection  can  be  made  to  ultro  under- 
stood here  also  in  this  its  usual  and  proper  sense :  "To  these 
tears  we  grant  his  life,  and  pity  him  proprio  motu."  There 
is,  I  am  told,  the  objection  put  forward  by  Servius,  viz.,  that 
ui.TRO,  so  understood,  is  in  contradiction  to  his  lacrymis 
DAMUS.  Their  pity,  I  am  told,  cannot  be  proprio  motu  be- 
cause Sinon  had  besought  it  ("iam  rogaverat")  ;  and  not  only 
had  tSiuon  besought  it,  but  the  author  taking  up  in  his  .  .  .  mise- 
KEsciMUS  Sinon's  most  pitiful  miserere,  miserere,  had  called 
our  special  attention  to  the  fact  that  Sinon  had  besought  it. 
The  objection  is  not  without  weight  so  long  as  ultro  is  regarded 


145  jnsEBEsc.  rxTRo]  BOOK  II.  105 

as  belonging  no  less  to  his  lacrymis  vitam  damits  than  to 
MisERESciMUs,  for  it  is  not  easy  to  conceive  the  life  which  we 
have  just  heard  was  granted  to  tears  to  be  granted  proprio 
motu.  But  the  moment  we  confine  the  operation  of  ultro  to 
its  own  clause,  the  difficulty  vanishes,  and  we  have  Ninon's  life 
granted  to  his  tears,  and  at  the  same  time  his  hearers  so  softened 
that  they  pity  him  proprio  motu.  To  be  sure,  this  softening- 
effect  is,  philosophically  speaking,  produced  by  Sinon's  tears, 
nor  is  there  any  such  thing  in  nature  as  motion  without  motor 
any  such  thing  as  proprio  motu  at  all;  but  it  is  not  so  felt 
by  the  Trojans,  who  regarded  it  as  Aeneas  describes  it,  viz.,  as 
a  spontaneous  uncaused  proprio  motu  (ultro)  operation  of 
their  own  minds.  We  have  a  precisely  similar  apparently  un- 
caused, but  really  caused,  proprio  motu  of  the  mind  of  Turnus, 
expressed  by  the  same  ultro,  in  the  beginning  of  the  twelfth 
book,  where  Turnus,  stimulated  by  the  public  impatience  that 
he  should  come  forward  and  redeem  his  pledge  of  meeting 
Aeneas  in  fight,  not  only  comes  forward,  but 

.     .     .     "  ultro  implacabilis  ardet 
attollitqTie  animos," 

'/.  c,  proprio  motu  will  not  be  appeased,  but  is  on  fire  for  the 
battle. 

The  second  clause  of  the  verse  is  thus  a  climax  of  the  first — 
*'  not  merely  do  we  grant  his  life  to  his  tears,  but  we  pity  him 
proprio  motu  also."  Thus,  also,  the  iveiserescimus  of  our 
text  is  really  "insuj)er,"  but  this  meaning  is  not  contained  in, 
is  only  a  deduction  from,  tjltro. 

To  the  suggestion  of  Gesner:  "Malim  tamen  ultro  ad  se- 
quentia  referre  :  ultro  ipse  viro  pri:\ius  manicas,  &c.,  ut  indi- 
cetm'  animus  Priami  mitis,  qui  noii  rogatus,  noii  utoniiiis,  denii 
iubet  Sinoni  vincula."  I  object  (rf).  That  iiis  lacrymis  vitam 
damus  et  MISERESCIMUS,  "  wc  grant  him  his  life  and  pity  him," 
is  a  bald,  a  much  less  fitting,  response  to  Sinon's  thrilling  cry 
for  pity  : 

MISERERE  LABORUM 
TANTORUM  ;  MISERERE  ANIMI  XOX  DIGNA  FERENTIS. 
HIS  LACRYMIS  A'lTAM  DAMU.S  ET  MISERESCIMUS  VLTRO, 


106  AENEIDEA  [148-156  qtjisq.— iT«t- 

"  we  grant  bis  life  and  pitj  liim  proprio  motu,  i.e.  by  the 
impulse  of  our  own  bearts."  (I»),  Tbat  ipse  primus  iubet  gains 
notbing,  whatever  it  may  lose,  by  tbe  addition  of  ultro — tbose 
words  of  themselves  sufficiently  expressing  tbe  alacrity  of  Priam, 
himself  one  of  tbose  who  "  miserescant"  ultro.  (c),  That  the 
euphony  of  tbe  verse  forbids  the  separation  of  tbe  sixth  foot 
from  tbe  fifth  hj  a  period,  (rl),  Tbat  such  separation,  if  occur- 
ring at  all  in  the  Aeueid,  is  of  tbe  rarest ;  and  [e],  Tbat  mise- 
reri  and  ultro  are  not  only  joined  together,  but  joined  to- 
gether at  the  end  of  a  verse,  and  so  as  to  afford  tbe  same  sense 
as  in  our  text,  by  Ovid,  Art.  Amat.  3.  679  : 

"  iamdiiclum  persuasus  crit,  miserebitur  ultro."" 


148-15C. 

QUISQUIS — FUGI 


The  elder  Heinsius  placed  a  semicolon  at  graios  and  a  comma  at 
ERis.  Tbe  younger  Heinsius,  and,  after  him,  Emmenessius  and 
Burmann,  retain  tbe  semicolon  at  graios,  but  substitute  a  colon 
for  the  comma  at  eris — correctly,  as  I  think  ;  xoster  eris 
being  thrown  in  according  to  Virgil's  usual  manner  [see  Rems. 
on  Am.  1.  U  ;  3.  571 ;  U.  kSU  ;  6.  8U,  7!il  and  882)  parentheti- 
cally between  the  two  connected  verbs  obeiviscere  and  eiiis- 
sere,  and  the  sense  running  thus  :  "  forget  the  Grreeks  (for  thou 
shalt  from  henceforward  be  ours)  and  answer  me  truly  these 
questions.  "  Wagner  in  bis  edition  of  Heyne  returns  to  tbe 
punctuation  of  tbe  elder  Heinsius,  and  observes  in  his  note : 
"  Comma  post  eris  ponendum,  et  quae  sequuntur  liunc  in  modura 
accipienda  :  SiC  proi)ide  edissere  ;"  thus  separating  the  two  simi- 
lar verbs,  and  connecting  the  two  dissimilar.  In  bis  PraestahUior, 
however,  the  same  critic,  profiting  sub  silentio  by  tbe  lessons  read 
him  in  my  "  Twelve  Years'  Voyage"  and  "  Advers.  Virgil.," 
restores  with  bis  right  hand  the  punctuation  to  tbe  state  from 
which  be  had  removed  it  with  bis  left. 


M8-1.56  aiTsQ.— iTGi]  BOOK  II.  107 

NosTEH  EKis,  /.  c.  slialt  be  Trojan,  slialt  be  counted  as  one 
of  us.  Compare  Ovid,  Fdsf.  U-  ^^72  (Attains  permitting  the 
statue  of  Cj'bele  to  go  to  Rome)  :  "  nostra  eris,"'  thou  slialf  [s?*///] 
be  Pliri/gicoi. 

SiDERA,  sky,  as  Acn.  5.  126,  G28 ;  and  "  astris,"  5.  ol7. 

Igxes,  not,  Avith  Servius  and  Donatus,  the  fires  of  or  in  the 
sky,  i.  e.  the  sun,  moon,  and  stars,  but  the  sky  itself  considered 
as  fire,  the  fier}'  ethereal  sky.  The  sun,  moon,  and  stars  con- 
sidered as  fires  in  the  sky  cannot  have  a  numeu  (xox  aiola- 
Bii.E  vestrum  numen^;,  but  the  whole  sky — sun,  moon,  and 
stars  inclusive — considered  as  a  unity,  can.  See  Apuleius,  dc 
Mnndo,  quoted  below. 

NoN^  vioLABiLE,  uot  to  be  profaned,  viz.,  by  any  nefas, 
such  for  instance  as  a  false  oath,  as  if  he  had  said :  by  whom  to 
swear  falsely  were  a  profanity  requiring  expiation.  Compare 
Liv.  2.  38:  "An  non  sensistis  triamphatum  hodie  de  vobis 
esse  Y  vos  omnibus  civibus,  peregrinis,  tot  finitimis  populis  specta- 
culo  abeuntes  fuisse  !■*  vestras  coniuges,  vestros  liberos,  traductos 
per  ora  hominum?  Quid  eos  qui  audivere  voeem  praeconis!-' 
quid  qui  vos  videre  abeuntes  ?  quid  eos  qui  huic  ignominioso 
agmini  fuere  obvii,  existimasse  putatis  ?  nisi  aliquod  profecto 
nefas  esse,  quo  si  intersimus  spectacido,  violaturl  simus  ludos, 
piaculimique  merituri :  ideo  nos  ab  sede  piorum,  coetu  concilioque 
abigi."     Eurip.  3Ied.  750  : 

oiivvfxi  yaiav.,  t)\iov  9'  ayyov  aefias, 
deovs  T€  TvavTas,  e/j./j.eveti'  a  crov  /cAuoj. 

Apideius,  dc  Miaido  (ed.  Flor.  p.  708} :  "  Caelum  ipsum,  stel- 
laeque  caeligenae,  omnisque  siderea  compago  aether  vocatur: 
non,  ut  quidam  putant,  C[uod  Ignitus  sit  et  incensus,  sed  quod 
cursibus  rapidis  semper  rotetur :  elementum,  non  ummi  ex 
quatuor  quae  nota  sunt  cunctis,  sed  longe  aliud,  numero  quintum, 
ordine  primimi,  genere  divinum  et  iitriohdiUr.''     Sil.  9.  1G8  : 

"  tuni  iuvenis,  maestum  attollcns  ad  sideia  vultum  : 

'  poUutae  dextrae  et  facti  Titania  testis 
infandi,  quae  nocturne  mea  lumine  tela 
diiigis  in  patrium  corpus,  non  amplius,'  inquit, 

'  his  oculis  et  damnato  violabcrv  visu.' "' 


108  AENEIDEA        [156-170  titt.— DAyAnc 

The  sense  assigned  to  the  word  "by  Servins  (viz.,  a(j>9apTov)  he- 
longs  to  a  later  latinity.  Compare  Flav.  Yopisc.  Vita  Bin  Auj-e- 
liani,  ^1  :  "  Recte  atque  ordine  consuluissent  dii  immortales,  P. 
C,  si  honi  ferro  inviolabiks  exstitissent,  lit  longiorem  dueerent 
vitam :  neque  contra  eos  aliqua  esset  potestas  iis  qui  neces  iu- 
fandas  tristissima  mente  coneipiunt.  Yiveret  enim  princeps 
iioster  Aurelianus  quo  neque  utilior  fuit  quisquam." 

YOS    ARAE    ENSESQUE     jVEFANDI     QUOS    FUGI.       *' Neque    ulHs 

adpetitus  insidiis  est,  neque  devotus  hostiae ;  denique  sic  de  oni- 
nihus  iurat,  ut  per  ea  quae  nou  fuerunt  dans  sacramentum, 
careat  ohiurgatore,"  Fragm.  vet.  interp.  in  Yirg.  ap.  Maiuni, 
vol.  7,  p.  272.  See  the  similarly  equivocating  oath  of  Andro- 
mache, Senec.  Troad.  60U- 


156-170. 

VITTAEQUE DANAUM 


VAR.  LECT. 
\^pu)ict.']  TiTTAEQUE  DEmr,  QUAS  III  Servius ;  P.  Mamit.  ;  D.  Heins. ;  N". 

Heins.  ;  Heyne  ;  Wagu.  {Pretest.);  llibb. 
\_pimct.']  viTTAEauE,  BEUM  QUAS  III  "  Multi  hic  distiiiguimt,  et  sic  sub- 

iungunt :  deum  auAS  nosTiA  gessi,"  Servius;  Yoss. 

Not  HOSXIA  DEUir,  but  vrrxAE  deum,  exactly  as  11 .  4  : 

"■  Vota  (hum  priiuo  victor  solvebat  Eoo." 

To  make  deum  the  commencing  word  of  tlie  clause  is  to  throw  an  emphasis 
on  it  wholly  foreign  to  the  sense.  On  the  contrary,  it  comes  in  easily 
and  naturally  after  vittae,  bringing  with  it,  in  that  secondary  posi- 
tion, no  emphasis. 


Fas  mihi.  The  subsequent teneoh  points  out  the  structure;  fas 
ed,  not  FAS  sit ;  i.  e.  testor  fas  miiii  esse  .  .  .  et  me  teiieri. 

Omnia  ferre  sub  auras.    Compare  Timaeus,  Lex.  Flat  on.  : 
Ytt'   avyag,   viro  tov   opO^ov,   ij    vno    tov   TnepdiTKyfXivov  af(ja, 


156-170  TiTT.— daxaum]  book  II.  109 

•\vliere  Hemsterliusius  :  "  Usitata  locutio  vtt'  avyag  aynv  in 
apertam  lucem  proferri." 

Seryataque  serves.  Compare  Petron.  (ed.  Hadiian.),  p. 
155:  "  serva  me,  servabo  te."  Sil.  14.  172:  "servas  nondum 
servatus  ab  lioste." 

Stetit  (163). — "Stetit  pro  vulgari  posita/ait  in,'^  Heyne. 
On  the  contrary,  stare,  in  this  the  figurative  use  of  the  term, 
loses  nothing  of  its  sense  of  standing,  and  the  hope  and  confi- 
dence of  the  Danai  is  said  to  stand — not  in,  but — by  the  assist- 
ance of  Pallas,  exactly  as  the  Roman  state  is  said  to  stand — not 
///,  but — hfj  military  discij)line,  Li  v.  8.  7  (T.  Manlius  Torquatus 
to  his  son) :  "  Disciplinam  militarem,  qua  stetit  ad  banc  diem 
Itomana  res,  solvisti ;"  as  the  Latin  state  is  said  to  stand — not 
■in,  but — Iju  the  guardianship  of  a  woman,  Liv.  1.  3  :  "  Tantis- 
per  tutela  muliebri  (tanta  indoles  in  Lavinia  erat)  res  Latina  et 
regnum  avitmn  paternumque  puero  stetit ;"  as  the  Lacedaemo- 
nian state  is  said  to  have  stood  for  so  many  years  by  the  laws  of 
Lycurgus,  Liv.  39.  33  :  "  ademptas,  quibiis  ad  cam  diem  civitas 
6'^(?^/.ss<^^, Lycurgi  leges ;"  as  the  Italian  kingdom  is  said  by  Scipio 
Africanus  the  elder  (Silius,  13.  651,  ed.  liup.)  to  have  stood — 
not  in,  but — h//  P.  Corn.  Scipio,  his  father  : 

"  quis  tc,  care  pater,  q/io  sfalxaii  Itala  regna, 
exosus  Latium  deus  abstulit  i" 

as  the  Pomans  are  said  by  Propertius  (3.  22.  21)  not  merely  to 
be,  but  to  stand  powerful : 

"  uam  quantum  fcrro  tautuiu  pietate  potentes 
btamuti :  victrices  temperat  ira  nianus  ;" 

and  as  Cicero,  ad  Fain.  13. 30,  informs  Plancus  that  he  (Plancus) 
knows  by  what  men  and  men  of  what  rank  he  (Cicero)  stood, 
(held  his  erect  position)  :  "per  quos  homines ordinesque  stetcrim, 
qidbusque  munitus  fuerim,  non  ignoras."  Compare  also  Propert. 
4.  11.  1: 

"  desinc,  Paidle,  mcuni  lacriniis  urgcrc  scpulcrum  : 
panditur  ad  nullas  ianua  nigra  preces. 
cum  semel  infemas  intrarunt  funera  leges, 
non  exorato  ufant  adamante  viae" 

[the  ways  (/.  c.  the  passages)  stand  (/.  c.  stand  closel)  with  ada- 


110  AENEIDEA       [156-170  vrrr.— danaum 

mantj.  Compare  also  Ovid,  Fast.  5.  383 :  "  saxo  stant  antra 
vetusto"  [caves  stand  built  of  old  rock],  Aeu.  U.  509 :  "stcoit 
arae  eircum"  [altars  not  merely  are  around,  but  stand  around]. 

Stetit,  so  understood,  is  well  opposed  to  fluere  ac  retro 
suBLAPSA  REFERRi,  verse  169. 

Palladium. — The  best  account  I  know  of  the  Trojan  Palla- 
dium is  in  Procopius,  Bel/.  Gothic.  1.  15,  where  he  thus  describes 
a  representation  of  it,  cut  in  stone,  in  these  words  :  avri]  de  ?}  ev  toj 
XiOio  eiK(vv  TToXeiuLOvar}  re  /cat  ro  oopu  civaTeivovtrr]  are  ic;  ^y^«/."3oArji/ 
ioiK£.  7ro8>jpj/Se  KCH  wg  tov  \iTOJva  .  .  .  ^X^i,  &C. 

Fluere  ac  retro  si  blapsa  referri  spes  danaum. — 
"  Fluere,  delabi,  et  est  nov  /lea-wv.  Nam  ideo  addidit  retro. 
Contra  Sallustius :  '  rebus  supra  vota  fluentibus,' "  Serv.  fed. 
Lion),  That  Servius  is  right,  and  the  Latin  fluere  simply  to 
foic,  is  still  further  placed  beyond  doubt  by  Cicero,  cle  Off. 
1.  20  :  "In  rebus  prosperis  et  ad  voluntatem  nosirsim.  Jtiientibti.s, 
superbiam  magnopere,  fastidium  arrogantiamque,  fugiamus" 
compared  with  Liv.  27.  17:  "Hasdrubal,  quum  hostium  res 
tantis  augescere  incrementis  cerneret,  suas  imminui,  ac  fore  ut, 
nisi  audendo  aliquid  moveret,  qua  coepissent  fluerent,  dimicare 
i^uam  primmn  statuit."  As  in  each  of  these  passages,  no  less 
than  in  the  Sallustian,  the  further  meaning  of  the  word  fluere, 
-/.  e.  whether  the  flowing  signified  by  that  word  is  flowing  in  a 
good  sense,  or  flowing  in  a  bad,  is  determined  by  the  context,  so 
in  oiu-  text  whether  the  flowing  spoken  of  is  flowing  in  a  good 
sense  or  in  a  bad,  is  to  be  determined  by  the  context  only ;  and 
fortunately  the  context  is  sufflciently  decisive — retro  sublapsa 
REFERRI  explaining  as  clearly  and  unmistakably  as  it  is  possible 
for  words  to  explain,  that  the  flowing  is  backward,  or  in  a  bad 
sense  ;  in  other  words,  fluere  ac  retro  sublapsa  referri 
SPES  DAXAUM  is  neither  more  nor  less  than  the  thought :  the 
hope  of  the  Banai  is  chhing,  expressed  for  the  verse  sake,  by  two 
theses  instead  of  one,  flows  and  is  carried  back ;  in  one  word, 
ebbs.     Compare  Lucret.  4.  690  : 

"  quippe  (AewYoiJlHcrc  atqiie  rcccdcrc  corpora  rohus 
multa  modis  niultis  docui,  sed  pliirinia  debcnt 
ex  unimalibiis  iis  quae  sunt  cxercita  motu," 


178-179  oMiNA— CAEixis]       BOOK  II.  211 

■where  "  fluere"  is  the  very  flueiie  of  our  iexi,  and  where 
*'  fluere"  and  "  reeedere"  make  up  jointly  the  notion  of  ebbing  ; 
exactly  as  in  our  text  fluere  and  retro  sublapsa  referri 
make  up  jointly  the  same  notion,  viz.,  that  of  ebbing.  Nothing 
is  farther  from  Yirgil's  mind  than  the  "  rotro  ferrl,  hibi,^'  of  a 
*'  moles,  quae  in  altum  erat  invecta"  fHej^ne^  or  of  a  "  frao-- 
minis  saxi  quod  vetustas  submit,  vel  ruina  qualibet  deeidentis" 
("Wakefield),  unless  it  be  Conington's  "  man  earned  off  from  his 
standing-ground  in  solido  by  the  reflux  of  a  wave,  and  so  borne 
back  to  sea." 

Little  objection  will  be  made  to  the  ebb  of  hope  by  anyone 
■who  happens  to  remember  Edmund  Burke's  ebb  and  flow  of 
monarchies  {On  a  regicide  peace)  :  "Such,  and  often  influenced 
by  such  causes,  has  commonly  been  the  fate  of  monarchies  of 
h)ng  dm-ation.  They  have  their  ebbs  and  their  flows.  This 
Jias  been  eminenlly  the  fate  of  the  monarchy  of  France." 


178-179. 


OMINA  XI  REPETANT  ARGIS  XUMEXQUE  REDUCAXT 
QUOD  PELAGO  ET  CURVIS  SECUM  AVEXERE  CARIXIS 

VAPi.  LECT. 
AYEXEKE  I  Vat.,  Pal,  3fed.  ;    "In  Mcdiceo  cod.  et  aliquot  aliis  aa'EXEEE 
legitur,"   Pieriiis.     II   f  J.     Ill   X.   Heins. ;  Phil.  ;  Burm.  ;  Heyne  ; 
Brimek ;    Pott. ;    Jaeck  ;    Dorph. ;    Haupt ;    Wagn.    {Lcct.    77/y/.  and 
Pretest.) ;  Eibb. ;  Ivappes. 

advexere  II  1^.  Ill  Yen.  1470,   1471,  1472,   1475;  Mil.   1475,   1492, 
Bresc. ;  P.  Manut. ;  D.  Hcins. ;  La  Cerda  ;  Lad. ;  Bask. 

vexere  II  vV- 

EVEXERE   II   --V- 
AUXERE   II  -:V.      HI   Pr. 
ADDUXEEE   II  vV- 
DUXERE  II   -yV- 

0  Rom.,  Ver.,  St.  Gall. 


212  AENEIDEA        [178-179  oamrA — cajuni» 

NuMEN  REDUCANT. — "  Cum  ipso  Palladio  avecto  ut  soleniiibu& 
sacris  restituatur  in  sedem  suam  revertendum,"  Heyne,  Wagner, 
Kappes,  and  commentators  generally.  Erroneously,  as  I  think ; 
xuMEN  is  not  tlie  Palladium,  the  statue  of  the  goddess,  nor  is 
the  Palladium  to  be  restored.  Numen  is  the  approbation,  the 
o-ood  will  of  the  gods,  the  blessing  of  heaven  (not  by  any  means 
the  blessing  of  Pallas  in  particular),  that  blessing  of  heaven  with 
which  the  Greeks  formerly  sailed  to  Troy— 

QVOD  I'ELAGO  ET  CURVIS  SECUM  AVEXERE  CARINIS. 

This  NUMEX  is  rendered  ipso  facto  void  and  null  by  theii' return  ; 
in  other  words,  having  been  obtained  only  for  the  expedition,  it 
ceases  of  itself,  that  expediti(jn  being  concluded ;  and  it  becomes 
necessary  to  ubtain  a  new  numen  for  the  new  expedition. 
This  is  precisely  the  rationale  of  the  superstition  as  it  prevailed 
iu  Yirgil's  OAvn  time.  Disappointed  in  his  expedition,  the  consul, 
or  other  commander  of  the  army,  returned  to  Eome,  in  order  to 
set  out  de  iioro  on  the  new  expedition  to  the  same  place  with 
new  auspices  ;  and  so  precisely  our  text :  numen  reducant,  go 
home  with  the  numen  ;  quod  avexere  carinis,  with  which  they 
liad  set  out ;  omina  repetant,  take  new  auspices  (deos  parant 
( OMiTES,  obtain  a  new  numen  ;  pelagoque  remenso  aderunt, 
set  out  again  and  arrive  afresh).  Numen  reducant  is  thus,  not 
a  totally  independent  action  from  omina  repetant,  but  that 
previous  action  which  was  necessary  and  indispensable  before 
omina  repetant  was  possible — in  other  words,  omina  repetant 
and  numen  reducant,  intimatel}^  bound  together  by  the  con- 
junction QUE,  constitute  one  ^^■hole  ;  and^RE-PETANT  and  re- 
ducant are  but  modifications  of  the  same  general  idea  of 
applying  to  heaven  dc  novo. 

Numen  reducant,  although  expressive  of  an  action  which 
in  point  of  time  precedes,  is  yet  placed  after  oisiina  repetant, 
according  to  Yirgil's  usual  custom  (vanpov  irpoTipov)  of  placing 
the  principal  or  main  action  first,  and  that  which  was  only  sub- 
sidiary to  the  main  action,  after. 

The  Palladium  is  not  to  be  restored,  profaned  and  violated 
by  bloodstained  hands;  it  is  now  worth  nothing,  enters  no  more 


182-184  ita—piaket]  BOOK  II.  113 

iuto  the  calculations  either  of  the  Trojans  or  Calchas,  reappears 
no  more  upon  the  scene.  Pallas  is  to  be  atoned  not  by  the  res- 
toration of  the  old  image,  but  by  the  presentation  of  the  wooden 
horse,  which,  according  to  Sinon's  s'tory,  has  been  made  of  so 
enormous  size  expressly  in  order  that  it  might  not  be  taken  into 
the  city,  and  serve  the  purpose  of  a  new  Palladium. 

As  to  NUMEN  see,  fm-ther.  Rem.  on  "numine  laeso,"  1.  V2. 


182-184. 

ITA  DIGERIT   OMINA  CALCHAS 
HANC  PRO  PALLADIO  MONITI  PRO  NUMINE  LAESO 
EFFIGIEM  STATUERE  XEFAS  QUAE  TRISTE  PIARET 

PlA    DIGERIT    OMINA    CALCHAS. What   is   the   force   of  ITA  ?       Of 

course,  f/ius,  in  hoc  tnodo — this  is  the  way  in  which  Calchas 
DIGERIT  OMixA  ;  Or — this is  Calchas's  mode  digerendi  omina. 
But  is  this  all  I"  does  Yirgil  indeed  only  mean  to  tell  us  that 
the  way,  which  he  has  just  informed  us  is  the  way  in  which 
Calchas  digerit  oiniina,  is  the  way  in  which  Calchas  digerit 
o.MixA  ?  Impossible  !  There  must  be  some  further  meaning  in 
the  words,  or  they  are  useless,  this  meaning  having  been  pre- 
viously expressed.  The  further  meaning  is,  as  I  think :  it  is  in 
this  manner  Calchas  digerit  omina,  /.  e.  this  is  the  effect  of 
Calchas's  manner  digerendi  omina,  viz.,  not  to  rid  yow  of 
the  Greeks,  as  you  ignorantly  suppose,  but  to  bring  the  Greeks 
back  upon  you  under  new  religious  auspices,  and  with  increased 
force  (arma  deosque  parant  comites,  pelagoqle  remexso 
i:\fPRovisi  aderunt) — ita,  this  is  the  way  in  which  Calchas 
digerit  omina  ;  this  is  the  ultimate  result  of  all  this  designing 
priest's  manipulation  of  omens,  viz.,  to  bring  greater  danger  on 
you  than  ever ;  it  is  not  I  alone  who  am  ruined  by  them,  but 
you  also.  No  argument  could  be  more  powerful  to  enlist  the 
sympathies  of  the  Trojans  on  the  side  of  Sinon  tlian  tlie  argu- 
ment that  Calchas  was  their  enemy  no  less  than  his,  was  using 

HENKY,  AEXEIDEA,  VOL.  II.  K 


114  AENEIDEA  [182-184  ita—piaket 

all   the   means  in  his  power  to  effect  the  ruin  of  both — ita 

DIGERIT. 

DiGERiT,  digests,  /.  e.  analyses,  calculates,  solves  the  problem 
of,  disposes  of.  Compare  Ovid,  Met.  12.  21  (of  the  same  Oalchas 
similarly  expounding  portents)  : 

"  atqiie  noveni  volucres  in  belli  digerlt  annos." 

Ovid,  Fad.  2.  625  : 

"  cui  jjater  est  vivax,  qui  matris  dUjcrlt  aunos." 

Ovid,  Met.  U-  UG9  (of  Ajax  Oileus)  : 

"  qiiam  meruit  solus  poonam  dlgcssit  in  omnes'' 

[distributes  and  so  gets  rid  of,  disposes  of].  Senec.  de  Constantin 
Sapientis,  15  :  "Domus  haec  sapientis  angusta,  sine  cultu,  sine 
strepitu,  sine  apparatu,  nullis  observatur  ianitoribus,  turbam 
venali  fastidio  digercutihus''^  [arranging  and  disposing  of  accord- 
ing to  pleasure].     Senec.  Thyent.  822  : 

.     .     .     "  non  succedvmt 
astra,  nee  uUo  micat  igne  poliis  : 
nee  Luna  graves  digerit  iimbras" 

[clears  up,  dissipates,  and  so  disposes  of].  Senec.  Quaesf.  Nat.  7. 
22 :  "  Nubes  .  .  .  modo  congregantur,  modo  digeruntur''  [cleared 
up,  dissipated,  and  so  disposed  of].  Liv.  2.  21:  "Nee  quid 
quoque  anno  actum  sit,  in  tanta  vetustate,  non  rerum  modo  sed 
etiam  auctorum,  digerere  possis." 

Nor  is  this  the  whole  force  of  the  digerit  of  our  text ;  there 
is  something  oifensive  in  it,  not  properly  or  essentially  be- 
longing to,  but  nevertheless  occasionally  to  be  found  both  in 
dig er ere  itself  and  the  synonyms  of  dig er ere  in  other  lan- 
guages.    See  Hom.  //.  2.  236  : 

ToySe  5'  eui/jLev 
avTov  eui  TpoiTi  yepa  tt  e  cr  (Tf  fxev ,    o<ppa  idrjTai 
■T)  pa  Ti  OL  X   ■'JM^'^  irpoffafivvoixev,  rje  Kai  ovKi. 

rind.  Pi/th.  1^.18!^  (ed.  Dissen)  : 

Tov  Se  na/iLTTfiOr]  y\vKvv  -q/xideoKTi  irodov  TrpoaSaiev  Hpa 

paos  Apyovs,  fxri  riva  Xenro/xevov 

rav  aKiuSwov  Trapa /xaTpi /j-^veiv  atoova  ireffffovr,   aW   eiri  icai  Oavarcf 

<papiJ.aKov  KaWiarov  eos  apeTas  aXi^tu  evpe<x6ai  ffvv  aWois. 


193-200  uLTiio— tueb.vtJ  BOOK  II.  115 

XuMiXE  LAEso,  uot  tlie  Violated  image  or  Palladium,  hut 
the  violated  supreme  will  of  the  deity — violated,  viz.,  by  the 
carrying  off  of  the  Palladium.  The  latter  part  of  the  verse  is 
the  variation  of  the  theme  contained  in  the  former  part ;  and 
theme  and  A'ariation  taken  together  are  equivalent  to  :  for  the 
violation  of  the  supreme  will  (n urn  en)  of  the  goddess,  by  the 
carrying  off  of  the  Palladium.  The  words  numine  laeso  are 
used,  both  of  them,  in  the  precise  sense  in  which  they  ai'e 
used,  1.  P2,  where  see  Pem. 


193-200. 


ULTRO TURBAT 


TJltro  asiam  magno  peeopea  An  moex^ia  bello  vexturam. — 
Compare  Liv.  3.  8  (ed.  Walk.)  :  "  iani  satis  valida  eivitate,  ut 
non  solum  arcere  bellum,  sed  ultro  etiam  inferre  posset." 
Quos  keque  .  .  .  carinae.     Compare  Luc.  6.  140 : 

"  quem  non  mille  simiil  tnrmis,  nee  Caesare  toto 
anferret  Fortiina  locum,  victoribus  imtis  ' 
eripnit,  vetnitque  capi." 

HiC  ALIUD  MAIL'S  MISERIS  MULTOQUE   TREMEXUUM   OBlTflTUR 

magis  atque  improvida  PECTOR.A  TURBAT. — Tliis  prodigy  is  not 
merely  oinhwus,  but  ti/piral,  of  the  destruction  about  to  come 
upon  Troy.  Tlie  twin  serpents  prefigure  the  Grrecian  armament, 
Avliieh,  like  them,  comes  from  Tenedos  ■  (where,  as  must  not  be 
forgotten,  it  is  lying  concealed  at  the  very  moment  of  the 
prodigy) ;  like  them,  crosses  the  tranquil  deep  ;  like  them,  lands  ; 
and,  going  up  straight  (probably  over  the  very  same  ground)  to 
the  city,  slaughters  the  sm-prised  and  unresisting  Trojans  (pre- 
figured by  Laocoon's  sons),  and  overturns  the  religion  and  drives, 
out  the  gods  (prefigured  by  the  priest  Laocoon).  Even  in  the 
most  minute  particulars  the  type  is  perfect ;  the  serpents  come 


216  AEIs^'EIDEA         [193-200  uLTEO—TtrEBAT 

al)reast  towards  tlie  shore,  like  ships  sailing  together  ("  Argiva 
phalanx  instructis  navibus  ibat  .  .  .  littora  .  .  .  petens"),  with 
flaming  eyes  raised  above  the  waves  by  the  whole  length  of  the 
■neck  and  breast  ("flammas  quiim  regia  puppis  extulerat"),  and 
with  the  hinder  part  floating  and  cm-ling  along  on  the  surface 
of  the  water  (the  hinder  vessels  of  the  fleet  following  the  lead 
of  tlie  foremost)  ;  and,  wlien  their  work  is  done  (the  Trojans 
slaughtered,  or,  ^\'ith  theii'  gods,  driven  out  of  the  city),  take 
possession  of  the  citadel,  under  the  protection  of  Pallas  ("  iam 
summas  arces  Tritonia,  respice,  Pallas  insedit,"  &c.). 

The  Greek  army  besieging  Troy  is  always  typified  by  a 
serpent.     Compare  //.  2.  iJ^O: 

ws  ovros  [SpaKOJj/]  Kara  reKU    epaye  (npovdow,  Kai  avr-qv, 
OKTw,  arap  fJ.riTr)p  euarri  rjv,  t]  reKe  reKva' 
ws  ri/xeis  [Axa«"]  roarcravr   erea  TrroAe/xi^o/xev  avOi, 
Tw  SeKUTOo  Se  iroKiv  aip7]<TofA.ei/  evpvayviav. 

11.  Ir?.  201  : 


aieros  v^nrerris 

(poivrjevTa  SpaKoura  (pepaiv  ouvx^ffCi  ireAaipoj' 

cos  7)/x6is,  iSrc. 

Also  the  swarm  of  bees,  7.  69,  not  only  ominous,  but  typical,  of 
the  arrival  of  Aeneas  and  his  Trojans  at  Laurentum  : 

.     .     .     "  et  partes  petere  agnieu  easdem 
partibus  ex  isdem,  et  summa  doniinarier  arce." 

Also  the  serpent,  which,  issuing  from  the  tumulus  at  Saguntum 
(Sil.  2.  592)  and  gliding  through  the  middle  of  the  town  directly 
into  the  sea,  typified  the  flight  of  the  Manes  of  the  dead  from 
the  city  which  was  soon  to  be  taken  by  storm  by  the  enemy  : 

.     .     .     "  ceil  prod  it  a  tecta 
expixlsi  fngiaiit  Manes,  iimliraeqiiae  rccusent 
captivo  iaciiisse  solo." 

Since  the  above  commentary  wan  written,  I  have  found  a 
confirmation  of  the  opinion  therein  expressed,  in  Petronius's 
poem  descriptive  of  the  taking  of  Troy  (see  his  8(if  >/>'.,  ed. 
Hadrian.,  p.  328),  in  one  part  of  which  he  informs  us  that  the 
noise  made  by  the  serpents  in  their  passage  through  the  water 


20.3-213  KCCE— rExrxT]  BOOK  II.  117 

was  like  tliat  of  vessels  rowing  and  at  the  same  time  cutting  their 
way  tliroiigli  the  sea — 

"  qualis  silenti  nocte  romorum  somis 

longe  refertur,  qiuini  preiimnt  classes  mare, 
piilsumqvie  marmor  abiete  imposita  gcmit"' — 

and  in  another  (two  verses  lower  down  on  same  page),  that  th(3 
necks  and  breasts  of  the  serpents,  as  they  came  along  throng] i 
the  water,  resembled  tall  ships  : 

.     .     ,     '*  tumiila  quorum  pcctora, 
rates  iit  altao,  lateribus  spumas  agunt."' 

IIlC    ALILD     MAIUS,  .  .  .  MULTOQUE     TREMEXDUM.        Compare 

Horn.  Od.  U.  698  : 

aWa  TToAi/  i^fi(ou  re  /cai  a.pya\fuTfpov  aWo. 

Improvida  pectora  turbat. — "  TuRBAT  PECTORA  ita  ut 
fierent  improvida  ;  ita  enim  praecipites  egit  ea  res  Troianos,  ut 
omissa  omni  cautione  facerent  quod  Sinon  optabat,"  Wagner. 
Xo  ;  but  improvida  turbat  are  to  be  taken  as  so  connected  to- 
gether as  to  form  one  complex  idea,  \'iz.,  that  expressed  by  the  single 
English  word  a/ar)n — turbat  {distia-bs)  improvida  {uitforcseeiiKj^ 
not-cxpocthuj)^  i.e.  ahit-ms.  The  Latin  language  being  poor  of 
words,  is  frequently  thus  constrained  to  de.'^cribe  or  express  by 
a  phrase  what  in  richer  languages  is  expressed  by  a  single  word, 
as:  "gelidus  aoit"  freezes ;  "angusti  cJaustra  Pelori,"  nf raits  of 
Pelorus  ;  "  aggredior  dictis,"  rtcw.s^  ;  "  expediam  dictis,"<'./;^/f//;#; 
■**  excussos  laxare,"  uncoil ;  "  vela  damns,"  mil ;  "  eques  sternet," 
ride  over  ;  "  aequare  seqiiendo"  (3.  ()71),  ocerfakc,  &c.  See  Rem. 
on  6.  801. 


203-213. 

ECCE PETUXT 

JFoRiiEsco  REFEREXs. — This  iutcrjection  is  not  placed  indiffe- 
rently anywhere  in  the  middle  of  the  sentence,  but  in  its  most 
natural  and  effective  position,  after  the  words  gemixi  a  texedo 


118  AENEIDEA         [203-213  ecci>— rETixx 

TRAXQUiLi-A  TER  ALTA,  excitatoiy  of  expectation ;  and  imme- 
diately before  immensis  orjubus  angues,  expressive  of  tlie  actual 
horrid  object.  The  weaker  effect  which  it  would  have  liad,  if 
placed  at  a  greater  distance  hefore  immensis  orbikus  angttes, 
is  shown  by  Drj^den's  translation  : 

"  when,  dreadful  to  behold,  from  sea  M"e  spied 
t\vo  serpents,  ranked  aLreast,  the  seas  divide," 

and  i\\Q  still  weaker  which  it  would  have  had  if  placed  after,  by 
Surrey's : 

' '  from  Tenedon,  behold,  in  circles  great 
by  the  calm  seas  come  fleeting^  adders  twain  : 
■si'hich  plied  toA^'ards  the  shore  (I  loathe  to  tell) 
with  reared  breast  lift  iip  above  the  seas." 

Compare  "Tritonia,  respice,  Pallas,"  verse  615,  and  Rem. 

Pectora  QUORUiNi,  &c.    Compare  Milton,  Par.  Lost,  1.  IV?  : 

"  thus  Satan,  talking  to  his  nearest  mate, 
with  head  uplift  above  the  wave,  and  eyes 
that  sparkling  blazed ;  his  other  parts  besides 
prone  on  the  flood,  extended  long  and  laige, 
lay  floating  many  a  rood." 

Fit  soxiTi's  spumakte  salo.  —  T/w  tjr'me  foams  audibly. 
Compare  Quint.  Smyrn.  12.456  (ed.  Heyn.),  of  the  same  ser- 
pents :  £7r£(Tyuapay)7(Te  Of  ttovtoq  VKraoi^iixnov'  and  Petr.  89  (of 
the  same) :  "  dat  cauda  sonitum." 

Dryden's  translation  of  the  passage  is  marked  by  even  more 
than  Dryden's  usual  extravagance,  recklessness,  and  ignorance 
of  his  author's  meaning  : 

"  their  speckled  tails  advance  to  steer  their  course, 
and,  on  the  sounding  shore,  the  flying  billows  force  ;" 

Avith  Avhich  mistranslation  I  know  none,  not  Dryden's  own,  at 
all  comparable,  unless  it  be  Pope's  of  Hom.  II.  19.  136 : 

"  from  his  ambrosial  head,  where  perched  she  sate, 
he  snatched  the  fury-goddess  of  debate." 

Arva. — There  is  no  occasion  to  suppose,  with  Heyne,  that 
arva  is  used  "  pro  littore,"  because,  interpreted  literally,  it 
affords  a  better  meaning,  viz.,  the  fields,  or  eu It ivated  plain,  inside 


21.3-217  ET— IX GENTIBU.S]  BOOK    II.  119 

the  hearh,  wliere  it  is  probable  the  "  solennis  ara"  stood,  at  sudi 
a  distance  from  the  actual  sliore  as  to  be  in  no  danger  from  tlie 
violence  of  the  sea  during  stormy  weather,  (.'ompare  :  "  pehxgo 
premit  arva  sonanti,"  Aen.  1.  250,  and  Rem. 

Illi  agmine  certo  laocoonta  petunt.  Wagner  (1861), 
followed  by  Conington,  refers  to  "  ille  agmine  longo"  (5.  90;, 
and  "agmina  caudae"  [Georg.  3.  ^23),  and  interprets  :  "  Intel- 
lige  spiras  ac  volumina  longumque  eorum  tractmn" — confound- 
ing, as  it  seems  to  me,  agmina  caudae,  the  agmina  of  a 
serpent's  tail  (the  joints  of  the  serpent's  tail,  so  numerous  as  to 
"be  called  agmina,  his  troops),  and  the  agmen,  march,  or 
course  of  a  serpent.  I  agree,  however,  with  Wagner  in  his 
other  comparison,  viz.,  that  of  "  agmine  longo"  (5.  90)  with  our 
text,  drawing,  however,  from  it  the  very  opposite  conclusion, 
viz.,  that  AGMINE  CERTO  in  our  text,  means  not  "spiras  ac 
volumina  longumque  eorum  tractum,"  but  "  eertum  eorum 
cursum,"  their  sure  and  certain  march  ;  exactly  as  "  agmine 
longo"  in  the  passage  compared  by  Wagner  means  the  long 
march  of  the  serpent  there  spoken  of,  and  as  "leni  agmine,"  2. 
782,  means  the  mild  march  of  the  Tiber.      See  Eem.  on  2.  782. 


213-217. 

ET  PRIMUM  PARVA  DUORUM 
CORPORA  NATORUM  SERPENS   AMPLEXUS  UTERQUE 
IMPLICAT  ET  MISEROS  MORSU  DEPASCITL'R  ARTUS 
POST  IPSUM  AUXILIO  SUBEUNTEM  AC  TELA  FERENTEM 
CORRIPIUNT  SPIRISQUE  LIGANT  INGENTIBUS 


1'rimum  .  .  .  POST. — There  is  a  most  material  discrepancy  be- 
tween the  account  given  by  Yirgil  and  the  view  presented  by 
the  sculptor,  of  the  death  of  Laocoon  and  his  two  sons.  Accord- 
ing to  tlie  former,  the  serpents  first  (primum)  kill  the  two  sons. 


120  AENETDEA      [213-217  et — mGExxiBrs 

and  afterwards  (post)  seize  (corripiunt)  the  father,  subeunte:\[ 
AC  TELA  FERENTEM,  aiid  kill  him  also  ;  while,  according  to  the 
latter,  the  serpents  are  twined  about  and  kill  the  father  and  the 
two  sons  simultaneously.  Yirgil's  is  the  more  natural  and 
probable  account,  because  it  was  more  easy  for  the  serpents  to 
conquer  Laocoon's  powerful  strength  (see  verse  50)  with  the 
whole  of  their  united  force  and  folds  than  with  such  part  only 
of  their  force  and  folds  as  was  not  employed  upon  the  sons. 
Tliore  is  even  some  difficulty  in  understanding  (nor  does  an 
examination  of  the  sculpture  tend  much  to  diminish  the  diffi- 
culty) how  two  serpents,  already  twined  about  and  encumbered 
with  the  bodies  of  two  persons,  even  although  those  bodies 
were  small  (parva),  could  seize  and  squeeze  to  death  a  third 
person  possessed  of  more  than  ordinary  strength,  and  armed. 

The  sculptor,  if  he  had  had  the  choice,  would,  doubtless,  no 
less  than  the  poet,  have  represented  the  killing  of  Laocoon  to 
have  been  subsequent  to  the  killing  of  the  sons  ;  but  his  art 
failed  him;  sculpture  could  not  represent  successive  acts;  the 
chisel  could  fix  no  more  than  a  single  instant  of  fleeting  time : 
driven,  therefore,  by  necessity,  he  places  the  three  persons  simul- 
taneously in  the  folds  of  the  serpents,  and  his  so  much  admired 
group  becomes,  in  consequence,  complicated  and  almost  incom- 
prehensible, and  appears  in  the  most  disadvantageous  contrast 
with  the  simple  and  natural  narrative  of  Virgil. 

Such  is  the  infinite  inferiority  of  sculpture,  and  of  painting, 
to  poetry.  The  sculptor,  or  painter,  labours  day  and  night,  and 
for  years  together,  on  one  object;  and,  in  the  end,  his  work, 
representing  but  an  instant  of  time,  fails  to  present  to  the  mind 
as  many  ideas  as  the  poet  supplies  in  half-a-dozen  lines,  the 
work  perhaps  of  half  an  hour. 

PrIMUM  .  .   .  ARTUS. Not  AMPLEXUS  CORPORA,   IMPLICAT    ET 

DEPASCTTUR  ARTUS,  but  AMPLEXUS    IMPLICAT  CORPORA  ET  DEPAS- 

ciTUR  ARTUS.  In  Order  that  the  structure  may  be  shown  by  the 
punctuation,  the  comma,  placed  by  the  older  editors  (the  two 
Heinsii  and  Ileyne),  and  removed  by  Forbiger,  Thiel,  Wagner 
{Fraest.),  and  Hibbeek,  should  be  restored. 

Implicat — winds  round,  twines  round.  See  Rem.  on  12.  743. 


213-217  ET— mcrENiTDrs]       BOOK  II.  121 

Amplexus  implicat  :  as  verse  218,  amplexi  superant  ;  verse 
290,  "  amplexae  tenent." 

Depascitur — feeds  away  on.  See  Rem.  on  "  desaevit," 
4.  52. 

Spiris.  —  Spirae  are  not  merely  coils,  but  spiral  coils — 
tending  upwards,  like  those  of  a  corkscrew  held  point-upward. 
See  Oeorg.  2.  153  &  15^,  where  Yirgil  informs  us,  almost  in 
express  terms,  that  a  snake  is  in  orbs  (''orbes"),  while  coiled 
upon  the  ground,  but  in  spires  ("  spirae"),  when  he  raised  him- 
self with  a  motion  twisting  upwards.  The  same  distinction  is 
observable  in  the  passage  before  us,  where  the  serpents  are  said 
to  be  in  orbs  while  on  the  water,  and  in  spires  when  folded 
round  Laocoon.  A  right  understanding  of  this  word  is  the  more 
necessary,  because  it  is  the  only  word  in  the  description,  except 
SUPERANT  CAPITE  ET  CERViciBus  ALTis,  which  shows  that  the 
poet  so  far  agrees  with  the  sculptor  as  to  represent  Laocoon  and 
the  serpents  twined  about  him  as  forming  an  erect  group.  "With 
a  similar  correct  precision,  our  own  Milton  applies  the  term 
spires  to  the  coils  of  the  serpent  when  erect,  or  raised  npright. 
Compare  his  Par.  Lost,  0.  ^96  : 

.     .     .     "  not  with  indented  wave, 
prone  on  the  ground,  as  since,  but  on  his  rear, 


with  burnished  nock  of  verdant  gold,  erect 
amidst  his  circling  spires." 


Leopardi,  therefore  (Libr.  Sec.  del  JSii.),  is  incorrect : 

.     .     .     "el'  altra  parte  si  strascina 
radendo  1'  acqua,  e  si  contorce,  in  spire 
gli  smisurati  dorsi  ripicgando." 


122  AENEIDEA       [223-231  qualis— hastam 


223-231. 

QUALIS  MUGITIT.S  Fl'OIT  QUUM  SAUCIUS  ARAM 
TAURUS  ET  INCERTAM  EXCUSSIT  CERYICE  SECURIM 
AT  GEMINI  I-AI'SU  DELUBRA  AD  SUTSIMA  DRACONES 
EFFUGIUNT  SAEVAEQUE  PETUXT  TRITONIDIS  ARCEM 
SUB  PEDIBUSQUE  DEAE  CIJPEIQUE  SUB  ORBE  TEGUNTUR 
TUM  VERO  TREMEFACTA  NOVUS  PER  PECTORA  CUNCTIS 
INSINUAT  PAYOR  ET  SCELUS  EXPENDISSE    MERENTEM 
LAOCOONTA  FERUNT  SACRUM  QUI  CUSPIDE  ROBUR 
LAESERIT  ET  TERGO  SCELERATAM  INTORSERIT  HASTAM 


QuAiJS  MUGiTus  .  .  .  SECURIM.  Compare  Dante,  Inferno.^  12.  22  r 

"  qiial  e  qxiel  toro  che  si  slaccia  in  quella 
ch'  ha  ricevuto  gia  '1  colpo  mortale, 
che  gir  non  sa,  ma  qua  e  la  saltella  ; 
A'id'  io  lo  Miuotaiiro  far  eotale  ;" 

also  Bocc,  in  FiJos.  : 

"  non  altrinionti  II  toro  va  saltando 
qualora  il  mortal  colpo  ha  ricevuto, 
e  dentro  la  foresta  alto  mugghjando 
ricerca  il  cacciator  che  1'  ha  feruto." 

QUALIS    MUGITUS.^"  Qu ALES,  /.  C.  QUALES  MUGITUS    TOLLIT,'*^ 

Heyne,  Wagner  {Praest.),  Tliiel,  Forbiger.   I  rather  agree  with 
Peerlkamp  :  "  Qualis  est  mugitus  fanri."     Compare  Fcl.  8.  85  .-. 

"  talis  amor  Daphnira,  qualis  cum  fessa  iuvencum 
per  nemora  atque  altos  qiiaerendobuculalucos 
propter  aquae  rivum  viridi  procurabit  in  ulva," 

quoted  by  Conington. 

Sub  pedibus  .  .  .  teguntur.  Compare  Hygin.  Fab.  88  : 
"  Ea  compressione  gladinm  de  vagina  ei  extraxit  Pelopia,  et 
rediens  in  temphim  sub  acropodio  Minerrae  abscondit."  [The 
awe  in  which  the  goddess  was  held  rendered  the  place  safe 
either  as  an  asylum  or  as  a  place  of  concealment]. 

TuM  VERO  marks  the  production  of  the  full  effect.  The 
story  of  Sinon  had  moved  them,  but  it  Avas  only  the  punishment 
of  Ijaoeoon  which  decided  them : 


253-231  QUALI.'^JlASTAJl]        ]iOOK    II.  123- 

DUCEXDI'M  AD  SEDES  SIMI'LACUIM,  ORAXD AQVE  DIA'AE 
NLMI.NA  CONCLAMANT. 

8ee  Eemm.  on  Aeii.  ,"?.  105;  J.  1^.7 ;  4.  390,  /+4O,  dri. 

NoYUS  TAVOR. — Novus,  iiew,  /.  e.  new  in  kind,  strange,  such 
as  we  had  never  before  experienced ;  exactly  as  5.  670,  "  novuti 
furor;  "  3.  181  (where  see  Rem.),  "  novo  errore;  "  and  3.  591, 
"  nova  forma  viri." 

SCELUS    EXPEXmSSE  MERENTEM. "  ScELUS,  SUppHcium," 

tServius.  "  Merito  Laocoontem  punitum,"  La  Cerda.  "  Scelus  : 
poenas  meritas  pro  scelere,"  Heyne,  Wagn.  (ed.  Heyn.  and 
Pracst.),  Ladewig,  Gesner.  But  how  is  it  possible  for  the  same 
word  to  have  the  two  opposite  meanings,  of  wickedness  and 
punishment  of  wickedness  ?  What  kind  of  language  was  that 
in  which  two  so  opposite  expressions  as  seel  us  expendere 
and  scelerum  poenas  expendere  are  not  only  equivalents, 
but  used  as  such  by  the  same  author  in  the  course  of  the  same 
work,  the  former  in  our  text,  the  latter  at  11.  258  ;  nay,  in  which 
the  one  e;spression  is  cited  by  commentators  as  explanatory  of 
the  other  ?  "Seel us  expendere  hat  gleiche  bedeutung  mit 
dem,  1 1 .  258,  gebrauchten  ausdruck,"  Ladewig.  No ;  the  scelus 
of  oiu'  text  is  neither  the  wickedness  of  Laocoon,  nor  the  punish- 
ment of  the  wickedness  of  Laocoon,  but  it  is  the  wickedness  of 
the  punishment  of  Laocoon;  not  poenas  sceleris,  but  the 
very  point-blank  opposite,  scelus  poenarum.  The  onlookers 
do  not  say  that  Laocoon  had  suffered  (paid)  punishment  (ex- 
pendisse  poenas).  Poenas,  the  Avord  ordinarily  applied  to 
all  manner  of  punishment — to  the  infliction  of  half-a-dozen  laslies, 
of  a  week's  imprisonment,  no  less  than  to  banishment  or  death — 
had  been  too  general,  and  therefore  too  weak  a  term  feelingly 
to  express  what  they  had  just  seen  befall  Laocoon.  It  was  not 
mere  ordinary  poenae  they  had  seen  him  suffer;  it  was  some- 
thing far  worse.  They  had  seen  him  and  his  two  sons  devoured 
alive  by  two  great  sea  serpents  ;  that  shocked  and  horrified  them, 
and  they  applied  to  it  the  strongest  term  they  had  at  command, 
the  strongest  term  the  author  could  put  into  his  A'crse — they 
called  it  a  scelus.  Laocoon,  they  cried  out,  had  deserved  the 
SCELUS  he  suffered  (scelus  expendisse  merentem).     It  was  a 


124  AENEIDEA     [223-231  Qr.vLis— itastaie 

scELUS,  Indeed,  but  well  deserved  by  liim 

•SACUVM  QVI  CUSl'lUE  UOliUR 
LAESERIT,  ET  TKRGO  SCELERATAM  IXTORMEKIT  HASTAM. 

It  was  but  rigbt  that  lie  should  suffer  a  scelus  (expe>'disse 
scELUs)  who  had  himself  committed  a  scelus  (tergo  sceler- 
ATAM  ixTORSERiT  hastam).  He  who  had  with  his  "scelerata 
hasta"  violated  (laeserit),  the  sacrum  roijur  had  merited 
the  SCELUS  they  had  seen  him  suffer.     And  so  exactly,  7.  307  : 

"  quod  scelus  aut  Lapithas  tantuin  aiit  Calydona  iiiereitteiu" 

^vvhere  we  have  the  same  scelus  and  the  same  merentem; 
"scelus"isnotpoenas  scelerum,  butscelus  poenarum;and, 
the  cases  of  the  Lapithae  and  Calj^don  being  the  reverse  of  that 
i)i  Laocoon,  neither  the  Lapithae  nor  Calydon  having  committed 
a  scelus  to  justify  the  scelus  of  their  punishment,  a  scelus 
to  justify  their  scelestas  poena  s,  the  question  is  trimnphantly 
asked  :  what  so  great  scelus  (po en  arum)  had  they  merited  ? 
what  scelus  had  they  committed  to  justify  the  "scelus"  of 
their  punishment?)     Compare  also  Stat.  Silr.  2. 1.  19: 

"  ipse  etenim  tecum  nigrae  solennia  pompae, 
spectatumque  urbi  scehts,  et  puerile  feretrum 
produxi,  et  saevos,  daranati  thuris  acervos, 
plorantemquc  animam  supra  sua  funera  vidi " 

(where  "  scelus"  is  only  the  premature  death  of  the  innocent 
young  man).  How  much  more  abominable,  how  much  more 
detestable,  how  much  more  fitly  termed  scelus,  the  atrocious 
■  spectacle  of  Laocoon !  of  Laocoon  the  priest,  along  with  his 
two  sons  devom-ed  alive  by  serpents,  while  he  was  in  the  very 
act  of  sacrificing.  It  was,  if  there  ever  was,  a  scelus  (Scott, 
Lat/  of  the  last  Minstrel,  1.  U)  '- 

"  deadly  to  hear  and  deadly  to  tell; 
Jesu  !  Maria  I  shield  us  well." 

For  another  example  of  the  application  of  the  term  scelus  to 
an  awful  spectacle,  see  Stat.  T]ieh.  10.  o!iG  : 

"  lora  excussa  manu,  rctroquc  in  tcrga  volutus, 
semianimos  artus  ocrcis  retinentibus  haeret ; 
mii-andum  visu  belli  scelus  I  arma  trahuntur, 
fiuuantesque  rotae  tcllurcm,  et  tertius  hastao 
sulcus  arant." 


234-243  DiT.— dedeee]  BOOK  II.  125 

Compare  also  Yal.  Flacc.  2.  294  (Hypsipyle  speaking)  : 

"  solvimus  lieu  I  senim  Furiis  scchts?" 

[uot   poenas  scelerum,  but  scelestas  poenas] ;  and  Stat. 
Silv.  2.  1 75  (of  the  funeral  of  tlie  favomite  of  Melior)  : 

.     .     .     "  plebs  cuncta  iiffas,  et  praevia  fie  runt 


asmma. 


[the  sin,  the  scelus,  the  nefas,  that  so  young  and  amiable  a 
person  should  have  died].     See  Eemm.  on  2.  576 ;  5.  793. 
Sackum  .  .  .  HASTAM.     Compare  Coleridge,  Aiic.  Mar.  : 

"  is  it  he  ?  quoth  one.     Is  this  the  man  ? 
by  him  who  died  on  cross, 
■with  Lis  cruel  bow  he  laid  full  low 
the  harmless  albatross." 

SACIirM  QUI  CUSPIDE  ROBUR  LAESERIT,  theme  ;  TERGO  SCELE- 

RATAM  iNTORSERiT  HASTAM,  Variation. 


234-243. 

DIVIDIMUS  MUROS  ET  MOEXIA  PANDIMUS  URBIS 
ACCTXCrXT  OMXES  OrERI  PEDIBrSQUE  ROTARUM 
SFBIICTUNT  LAPSUS  ET  STUPEA  VINCULA  COLLO 
INTEXDUNT  SCANDIT  FATALIS  MACHINA  MUROS 
rOETA  ARMIS  PUERI  CIRCUM  INNUPTAEQUE  PUELLAE 
SACRA  CANUNT  rU>fEMQUE  MANU  CONTINGERE  GAUDENT 
ILEA  SUBIT  MEDIAEQUE  MIXAXS  ILLABITUR  URBI 
O  PATRIA  O  DIVUM  DOMUS  ILIUM  ET  TXCLYT.V  BELLO 
MOENIA  DARDANIDUM    QUATER  IPSO  IN  LIMINE  PORTAE 
SUBSTITIT  ATQUE  UTERO  SONITUM  QUATER  ARMA  DEDERE 


I)iviDiMUs  MUROS,  ET  MOENIA  PANDiMus  URBIS.  In  Order  to  Un- 
derstand the  picture  here  presented,  it  must  be  borne  in  mind  that 
the  gates  of  ancient  cities  were  very  small,  little  larger  than  our 
modern  doors  ;  and  tliat  the  walls,  which  were  high,  were  carried 


1-26  AENEIDEA         [234-243  div.— dedere 

across  over  the  gates,  so  tliat  there  was  no  division  of  the  wall, 
but  only  a  hole  or  opening  in  the  undivided  wall,  where  the 
gate  stood.  By  the  expression  di vidimus  muros,  therefore,  we 
are  to  understand  that  the  Trojans  enlarged  the  gate  so  as  to 
make  a  complete  division  of  the  wall,  viz.,  by  breaking  down 
tliat  part  of  the  wall  over  the  gate  on  which  the  continuity  of 
the  wall  depended.  It  appears  from  Plant.  Bacchid.  953  (ed. 
Bitschl),  that  the  breaking  down  of  the  wall  over  the  Scaean 
gate  was  one  of  the  three  "  fata"  of  Troy  : 

"  Ilio  tria  fuisse  auAiYifata,  quae  illi  fuere  exitio  : 
signiim  ex  aree  si  perisset ;  alteram  aiitemst  Troili  mors  ; 
tertiiim,  qiium  portae  Phi  ygiae  limen  superum  scinderetur." 

It  is,  no  doubt,  in  tacit  reference  to  this  prophecy  that  our 
author  dwells  so  emphatically  on  the  breaking  down  of  the 
wall : 

T)IVIDIMUS  MUROS,  ET  MOENIA  rANDIMUS  URlilS. 

Compare  the  similar  tacit  reference  to  another  (fourth)  fatum 
of  Troy,  in  the  words  [Aen.  1.  U76) : 

.     .     .     "  priusqiiam 
paLiila  giistasscnt  Troiae  Xanthumquc  Libisscnt." 

DiviDiMUS  MUROS  and  moenia  pandimus  are  not  two  distinct 
acts,  but  one  act  and  its  consequence — "  we  breach  the  walls,  and 
by  so  doing  open  the  fortifications  of  the  city,  leave  the  city 
unprotected  and  exposed  to  the  enemy  " — and  this  in  a  double 
sense,  because  not  only  is  an  opening  made  through  which  the 
enemy  may  enter,  but  the  city  is  deprived  of  the  charm  or  talis- 
man which  it  had  possessed  in  the  continuity  of  its  enclosure. 

In  Statius's  account  of  the  equestrian  statue  of  Domitian 
{Silc.  1.  7),  not  only  is  this  same  fatum  of  Troy  alluded  to, 
but,  in  words  which  are  a  manifest  copy  of  om-  author's,  a 
similar  stress  is  laid  upon  the  dirmon  of  the  wall : 

"  hunc  nequc  cUrisis  cepissent  Pergama  mnris.'' 

AccixGU>'T  .  .  .  GAUDENT. — Man  is  essentially  the  same  in 
all  ages  and  countries.  With  this  reception  of,  these  divine 
honours  paid  to,  the  wooden  horse,  compare  the  account  given 
by  Anna  Harriette  Leonoweus  in  her   work,  '"  The    English 


234-243  DiT.— dedeee]  BOOK  II.  127 

Governess  at  the  Siamese  Court"  (TriiLner  and  Company, 
London,  1870),  ch.  16,  of  the  couveyance  of  the  sacred  white 
elephant  to  Bangkok,  the  capital  of  Siam  :  "  Tims  in  more 
than  princely  state  he  is  floated  down  the  river  [Meinam] 
to  a  point  within  seventy  miles  of  the  capital,  where  the  king 
and  his  court,  all  the  chief  ]3ersonages  of  the  kingdom,  and  a 
multitude  of  priests,  both  Buddhist  and  Brahmin,  accompanied 
by  troops  of  players  and  musicians,  come  out  to  meet  him,  and 
conduct  him  with  all  the  honours  to  his  stable-palace.  A  great 
number  of  cords  and  ropes  of  all  qualities  and  lengths  are 
attached  to  the  raft,  those  in  the  centre  being  of  fine  silk.  These 
are  for  the  kiug  and  his  noble  retinue,  who,  with  their  own 
hands,  make  them  fast  to  their  gilded  barges;  the  rest  are 
secured  to  the  great  fleet  of  lesser  boats,  and  so  Avitli  shouts  of 
joy,  beating  of  drums,  blare  of  trumpets,  boom  of  cannon,  a 
hallelujah  of  music,  and  various  splendid  revelry,  the  great 
Chang  Phoouk  [white  elephant]  is  conducted  in  triumph  to  the 
capitsd." 

AcciXGUXT  OMNEs  oPERi,  uot,  literally,  (jiidthcmselces  up  for 
the  work,  but  set  themselves  to  the  trork.     Compare  9.  74  : 

"  atque  omnis  faeibus  piibes  acc'uHjltur  atris" 

[not,  of  cowrse,  e)i[/trt  irith  dco-Jc  torehes,  hnt  is  /Km ished  or  a r Died 
u/'th  dark  torehes,  having  dark  torehes  in  their  hands^. 

Stupea  vincula  collo  intenduxt. — In  order  to  tow  it  along 
as  if  it  were  a  ship.  Compare  Emip.  Troad.  538  (of  this  same 
dramng  up  of  the  horse  with  ropes  into  the  citadel) : 

KAooffTov  S'  afi(pi^o\ois  Aivokti,  vaos  waei 

(rKa(j)Os  Ke\aLvov,  eis  eSpava 
Ka'iva  5a7re5a  re  (povLa  waTpiSi 

YlaWaSos  deffav  deas. 

Also  Auson.  MoseJI.  39  (apostrophizing  the  Moselle)  : 

"  tu  dupliccs  sortitc  vias,  ct  qiuim  anmc  sccimdo 
defluis,  lit  celeres  feriant  vada  concita  remi  ; 
et  qmim  per  ripas  nusquam  cessante  remuleo 
intou/iuit  collu  maloium  vuicula  iiautae."  * 

*  Query  whether  collo  maloraim,  or  collo  nautarum''  Lemaire  un- 
derstands it  to  be  the  latter,  I  the  foiiner. 


128  AENEIDEA  [234-243  div.— dedeuk 

Hejne,  Forbiger,  and  Thiel  inform  us  without  doubt  or- 
liesitation,  that  intendunt  is  here  elegantly  used  ("  exquisitius") 
in  place  of  illigant,  innectunt ;  and  this  is  the  meaning 
which  has  been  adopted  by  all  the  translators,  as  well  as  by  For- 
cellini  in  his  Dictionar}'.  I  dissent,  however,  on  two  grounds  r 
(rr),  because  there  is  not  only  no  instance  of  intendere  being 
used  in  this  sense,  but  no  instance  of  its  being  used  in  any  sense 
bordering  on,  or  at  all  related  to,  this  sense  ;  and  (b),  because 
the  strict  interpretation  of  ixtendunt  (viz.,  stretch  or  extend) 
affords  an  unobjectionable  meaning  of  the  passage  :  they  stretch 
ropes  to  the  neck ;  prosaically,  throw  ropes  over  the  nech.  Compare 
5.  136:  "  intentaque  brachia  remis, "  where  see  Rem.  This 
meaning  is  not  only  unobjectionable  in  itself,  but  preferable  to 
the  former,  inasmuch  as  it  was  easier  to  tlirow  a  rope  over  the 
neck  than  to  tie  or  fasten  it  at  so  great  a  height. 

The  idea  of  stretching,  or  extension,  will,  I  think,  be  found 
to  enter  into  all  the  significations,  whether  literal  or  metaphor- 
ical, of  intendere. 

CoLLo. — "  In  coLLo  noli  argutare  ;  cum  fune  ex  eo  nexo 
trahi  equus  vix  commode  posset,  intellige  simpl.  fimem  ex  ante- 
riore  j)arte  aptum,"  Ileyne ;  who  seems  not  to  have  perceived 
how  useful  the  rope  round  the  neck  would  be,  not  alone  for 
steadying  and  preventing  the  horse  from  toppling  over  to  one 
side,  but  for  drawing  it  up  into  the  city,  viz.,  over  the  broken 
down  fortifications  (scandit  muros,  verse  237).  See  Quint. 
Smyrn.  12.  422 : 

ayeipofifvoi  5'  apa  Ttavres, 
C€ipr}v   a/j.<pe$aAouro   Oous  Trepi^Tj/cet  iinrw, 
Sri(Tafj.(voi  KaOvirepBev,    iirei  pa  oi  eaQKos  Eiretos 
■Koacriv  vTTo  fipiapoKTiv  evrpoxa  Sovpara  0r]Kfv, 
o(ppa  Kev  ai^Tjoicrti'  €7rt  TrroKifQpov  etrrjTai, 
f\KoiJi€Vos  Tpuuv  VTTO  x^'pe*''"'' 

where  KaOvTrepdev  answers  exactly  to  our  author's  coi-lo. 

Illa  suhit  mediaeque  minans  illabitur  urbi. — "  Placet 
etiam  mens  Donati  haec :  subit  [machixa]  et  illabitur,  et, 
nondum  ingressa,  adhuc  etiam  in  porta  haerebat ;  nam  infnu 
QUATER  IPSO  IN  LIMINE  poRTAE  suBSTiTiT ;  iam  mediae  lu'bi 
minari  videbatur,"  Lemaire.     This  is  all,  and  in  every  respect, 


234-243  Div.— dedkre]  BOOK  II.  129 

erroneous :  quater  ipso  in  limine  portae  substitit,  altliouo-h 
in  position  it  comes  after  minaxs  illabitur,  is  previous  to  it 
in  the  order  of  time  (see  Eem.) ;  and  mediae  urbi  depends,  as 
rig-litly  observed  by  Hejne,  not  on  minans,  but  on  illari'jt  r. 

MixANS. — Servius's  first  explanation,  "  eminens"  (high  and 
towering),  is  correct.  Servius's  second  explanation,  "  minitans"— 
especially  as  explained  in  some  editions  by  the  further  gloss, 
"  eventum  aliquem  malum  ominans" — is  incorrect.  The  horse, 
if  "  minitans"  at  all,  was  "  minitaus "  only  in  the  sense  in 
which  all  tall  towering  objects  are  minitantia,  viz.,  in  the 
sense  of  atce-iiispiriiif/  {see  Eemm.  on  1.  166;  2.  628;  4.  88; 
8.  668).  Boileau's  reprehension  of  our  author  therefore  {^Refex. 
Ci'if.  11  :  "  II  ne  se  contente  pas  de  preter  de  la  colere  a  cefc 
arbre  [where  has  our  author  been  guilty  even  of  this  minor 
offence?]  mais  il  lui  fait  faire  des  menaces  a  ces  laboureurs") 
falls  to  the  ground  harmless,  or  harming  only  the  critic 
himself. 

0  PATRiA  .  .  .  DARDAxiDUM. — '*  Ycrsus  Enuianus,"  SerA-ius. 
On  which  comment  of  Servius,  Heyne  observes :  "  Scilicet 
in  verbis  :  '  0  pater,  O  patria,  0  Priami  domus  ' !  "  The  original 
of  both  apostrophes  is  no  doubt  that  most  touching  apostro])he 
of  Oedipus,  Soph.  Ocd.  T.  139!^  : 

o)  noAu/Se  Kai  Kopivde.  Kat  ra  Tvarpia 
\oyoi>  iTa\a.ia  Soi)/j.a9',  owf  ap"  efie 
KaWos  Ka.K(av  virovKov  e^fdpe\paTe  ! 

the  parental  relationship  of  which  passage  to  our  text  is  declared 
and  made  plain  not  merely  by  the  resemblance  between  the  two 
apostrophes,  but  by  the  similarity  of  the  reflections  which 
gave  rise  to  them — the  reflection,  in  the  case  of  Oedipus,  that  he 
was  himself  a  KuXXog  kqkwv  vnovXov  to  his  country  ;  in  the 
case  of  Aeneas,  that  the  wooden  horse  was  a  k-aAAoc  kukiov 
vTTovXov  to  Troy,  a  fair  outside  pregnant  within  with  destruc- 
tion; 

QUATER  IPSO  IX  LIMINE  I'ORTAK 
ai  IWTITIT,    ATUVE  VTEKO  SONITVM  QUATEK  AUMA  DEDEKE. 


HENRY,  AEXEIDEA,    VOL.  II. 


130  AENEIDEA         [24G-247  tuxc— teuckis 


246-247. 

TUNC  ETIAM  FATIS  APERIT  CASSANDRA  FUTURIS 
ORA  DEI  lUSSU  NON  UNQUAM  CREDITA  TEUCRIS 


Tunc  etiam. — Etiam  has  been  understood  by  some  commenta- 
tors to  connect  the  sentence  to  which  it  belongs,  viz.,  tunc  fatis 
APERIT  CASSANDRA  FUTURIS,  with  the  preceding  context,  so  as  to 
afford  the  sense  :  besides  all  the  icarnuigs  we  had  had  not  to  do  as 
we  were  doing,  ire  had  the  additional  warning  of  Cassandra ;  Cas- 
sandra also  raised  her  tvarning  voice.  "  Etiam  :  not,  then  as  often 
before ;  but,  besides  our  other  warnings,"  says  Conington. 
"  Etiam  ei  vocabulo,  quod  ecferendum  sit,  postponi  satis  con- 
stat (Fabr.  ad  Liv.  21.  1.  5),  sed  apparet  h.  I.  non  tarn  tempus 
illud  ecferendum  esse  quam  vaticinia  Cassandrae  ad  ea  quae, 
versu  242,  commemorata  sunt  omiua  accessisse,  nee  tamen 
magis  quam  ilia  Troianos  ab  temeraria  laetitia  ad  sanam 
mentem  traduxisse,"  says  Dietsch  {Theolog.  p.  22) — both  of 
them  combating  the  opinion  adopted  by  Heyne  and  Gossrau, 
as  well  as  by  Forbiger,  from  Servius,  viz.,  that  tunc  etiam 
is  equivalent  to  etiam  tunc  ("  Tunc  etiam  int.  pro  etiam 
tunc,  alias  langnet, "  Heyne.  "  Sicut  antehac  saepius, " 
G-ossrau.  "  Sicut  antea  iam  saepius,"  Forbiger) — an  opinion 
as  correct  and  well-founded  as  that  of  its  impugners  is  ill- 
founded  and  incorrect.  The  vaticination  of  Cassandra  is  not  an 
omen ;  is  not,  like  the  three  sudden  baitings  of  the  horse  in  the 
Scaean  gate,  a  warning  not  to  proceed  with  their  blind  act :  the 
act  has  been  already  accomplished ;  the  omens — that  of  the  hollow 
sound  returned  by  the  wood  to  the  spear,  that  of  the  punishment 
of  Laocoon,  and  that  of  the  three  baitings  of  the  horse  in  the 
Scaean  gate — have  all  alike  failed  to  deter  the  Trojans  from 
carrying  their  fatal  determination  into  effect,  and  they  have 
actually  placed  the  horse  in  the  citadel  : 

ET  MONSTIU'M  INFELIX  SACRATA  SISTIMUS  ARCE. 

Omens  are  now  too  late ;  the  act  has  been  already  done,  and 


2Jfi-247  Tuxc— TEucRis]         EOOK  II.  231 

Cassandra  opens  her  mouth,  xrxc  etiam,  then  also  (/.  e.  tlien,  as 
so  often  before  :  "  Sicut  antehac  saepius,  nam  Helena  veniente 
praedixerat  futura  bella  et  mala,"  Servius  (ed.  Lion)),  not  to 
add  an  omen,  or  to  increase  the  effects  of  the  precedino-  omens, 
but  to  inform  the  Trojans  in  inspired,  but  as  usual  wholly  dis- 
believed words,  of  their  impending  ruin,  fatis  futuris.  It  is  as 
if  our  author  had  said:  "  AYe  pla(?e  the  unlucky  monster  in  the 
citadel,  on  which  occasion,  as  on  so  many  previous  ones,  Cas- 
sandra announces  our  impending  ruin ;  we  nevertheless,  who 
were  never  to  see  another  day,  put  as  little  faith  as  ever  in  her 
words,  and  deck  all  our  temples  out  with  wreaths  of  rejoicing 
and  thankso-ivinc:." 

If  it  be  objected  to  the  preceding  interpretation  that  it  leaves 
tlie  sentence  unconnected  by  any  particle  with  the  preceding,  I 
ask,  in  replj-,  where  is  the  particle  which  connects  the  succeed- 
ing sentence  with  this  ? 

Ora. — Let  us  see  if  there  be  anything  in  the  position  or  cir- 
cumstances of  this  word  to  raise  a  suspicion  that  it  is  of  somewhat 
more  weight  than  commonly  supposed  ;  that  it  is  something  more 
than  a  mere   supplement  for  the  pm-pose  of  making  up  with 
apfrit  the  simple  sense  breaks  .v'/o/cc,  speaks.     First,  it  is  the 
Jj-st  word  in  the  line.     Now,  a  word  placed  in  this  position  is 
advantageously  placed  for  the  reception  of  an  emphasis  from  tlie 
voice  of  the  reader  or  reciter,  if  the  line  be  the  first  line  of  the 
sentence,  on  account  of  the  natural  impetus  with  which  the 
mind  sets  out  on  any  undertaking ;  if  the  line  be  not  tlie  first 
line,  as  in  the  present  instance  it  is  not,  tlieii  on  account  of  the 
rise  in  the  voice  w^hich  naturally  follows  the  fall  and  accompany- 
ing pause  at  the  close  of  the  immediately  preceding  line.     But 
OKA  is  not  alone  the  first  word  of  its  own  line  ;  it  is  also  the  last 
word  of  its  own  sentence,  and  separated  from  all  the  succeeding 
context  by  a  pause.     Both  these  circumstances  render  it  still 
more  marked.     Being  the  last  word  of  its  own  sentence,  the 
preceding  words  of  the  sentence  lead  to  it,  prepare  both  the 
voice  of  the  speaker  and  the  mind  of  the  hearer  for  it ;  and,  be- 
ing separated  from  the  succeeding  context  b}^  a  pause,  the  voice 
of  the  speaker  and  the  attention  of  the  hearer  are  prevented  from 


132  AEXEIDEA         [240-24 7  tunc— lErcias 

huiTviug  off  from  it  to  the  next  Avord.  We  would  expect  a 
priori  that  a  word  placed  in  this  situation  should  be  an  import- 
ant word  ;  and,  on  examining  the  words  which  Virgil  has  placed 
in  similar  situations,  we  find  that  they  are  always  important — 
r.r.  gr.,  2.  18,  "  incipiam  ;"  5.480,  "arduus;"  5.319,  "  emicat;" 
8.  672,  "aurea;"  12.  340,  "  sanguineos ;"  1.153,  "  seditio ;" 
8.  562,  "stravi."  In  some  instances — as,  <^r.  ^z*.,  the  two  last 
cited — it  will  even  be  found  that  the  single  word  so  placed  has 
more  weight  and  importance  than  the  whole  of  the  rest  of  the 
verse ;  nay,  that  this  whole  rest  of  the  verse  is  a  mere  illustration 
{erldnferuiig)  of  that  single  word.  Considered  according  to  these 
principles,  ora  should  be  an  important  word — not  merely  the 
supplement  to  aperit,  but  the  subject  of  the  whole  remainder  of 
the  line — C'Redita  agreeing  with  it  and  not  with  cassandra. 
The  inference  is  confirmed  by  Ovid,  Met.  15.  7U  : 

"  priiuu.s  qiioqiie  talibiis  ora 
docta  quiclein  solvit,  sod  non  ct  crcdita,  verbis,"* 

where,  the  person  spoken  of  being  masculine,  "  credita"  must 
agree  with  "  ora"  even  although  the  position  of  "  ora"  does  not 
indicate  such  agreement.     Compare  also  («),  Aeu.  10.  8.2:2: 

"  om  uiodis  Anchisiades  pallciitia  luiris," 

the  "  ora  pallentia"  of  which  corresponds  exactly  with  the  ora 
credita  of  our  text.     (I>),  9.  181 : 

"  ora  puer  prima  signans  iiitoiisa  iiiventa," 

where  not  only  do  "  ora"  and  "  intonsa"  occupy  the  precise  po- 

*  Gossrau  is  no  doubt  at  liberty — who  shall  cripple  the  coiuincutator's  liberty,  or 
clip  the  free  «ings  of  thonght  ? — to  understand  the  "  credita"  of  this  passage,  not  as 
accusative  plural  and  belonging  to  "  ora,"  but  as  nominative  singular  belonging  to 
.some  unspecified  unknown  feminine  subject ;  nay,  is  at  libert j'  to  draw  such  argu- 
ment as  he  can  from  the  Ovidian  passage  so  understood  in  favour  of  his  (the  received) 
intei'pretation  of  the  Yirgilian  text,  and  to  insist  as  much  as  he  pleases,  fiist 
that  Ovid's  "  credita"  is  feminine  and  singular,  and  then  that  Virgil's  credtta 
must  therefore  be  feminine  and  singular :  but  he  is  not  at  liberty  to  leave  out  of 
his  (Jvidian  parallel  all  that  part  of  it  ^^■hich  impugns  and  disproves  his  own  state- 
ment, and  establishes  that  of  his  adversary — is  not  at  liberty  to  quote  Ovid  as 
raying : 

.     .     .     "  ora 
docta  quidom  solvit,  sod  non  est  credita  verbis," 


IM (5-247  TUNC— TKucuisj         BOOK  If.  133 

silions  of  oka  and  credita  in  onr  text,  but  wliere  we  have  the 
entire  line  cast  in  the  same  mould  as,  and  having  the  precis(^ 
cadence  of,  our  text.  (c»),  Ovid,  Met.  10.  '^iOd  :  "  vero  .  .  .  Apol- 
linis  o/r."  (rf),  Apul.  Be  dco  Sort-af.  IS  :  "  incredita  vatieinia 
Oassandrae."  Add  to  all  which  (e),  the  quotation  by  Nonius  of 
tlie  verse, 

OKA  DEI  irSSU  NON  LXQIAM  CUEDITA  TECCRIS, 

A\ithout  either  cassaxdra  or  other  part  of  the  preceding  verse, 
is  a  more  than  sufheient  balance  for  Iseanius's  (6.  894)  : 

"  at  regina  gemens,  et  >vi»quaiii  credita  IViicris, 
Ccnmsiuiii  Cassandra  jjctit." 

In  like  manner,  "  Troia,"'  1.  203,  considered  according  to  these 
principles,  is  an  important  word  embracing  not  merely  the  near 
"'"arma"  but  the  distant  "  nomen "  (see  Rem.  on  1,  253). 
''  Troas"  also,  1.  34,  is  an  important  word,  the  subject  not  merely 
of  the  preceding  "  iactatos  aequore  toto  "  but  of  the  succeeding 
■'  reliquias  Danaum  at  que  immitis  Achillei,"  as  if  Virgil  had 
said :  these  famous  Trojans,  the  subject  not  only  of  the  Iliad, 
but  of  the  whole  of  the  following  poem.  Owing  to  this  position, 
Africus,  alone,  1.  90,  has  a  weight  equal  to  that  of  Eurus  and 
Notus,  in  the  preceding  line,  taken  together.  Compare  2.  418, 
where  "  Eurus  equis,"  owing  to  its  similar  position,  possesses  a 


■while  in  point  of  fact  what  Ovid  says  is  : 

.     .     .     "  primus  quoque  talibus  ora 
(locta  quidfiii  solvit,  sod  non  r^  credita  verbis." 

The  same  coiunicntator  is  at  liberty  to  argue  from  the  fact  of  the  *'credit<a"  of 
Ovid's  {Fast.  U-  M7)  "casta  quidem  sed  non  et  credita"  being  nominative  singular, 
tli.it  the  CREDITA  of  Virgil  is  nominative  singular  also,  and  to  show  if  he  can 
That  Ovid's  "credita"  is  spoken  of  Cassandra;  but  he  is  not  at  liberty  to  omit 
fiom  the  Ovidian  passage  the  words  ■s\-hich  show  that  the  subject  of  Ovid's 
"  credita"  is  not  Cassandra,  hut  Claudia  Quinta  : 

'"  Claudia  Quinta  {jenus  Clauso  referebat  ab  alto; 
ncc  facies  impar  nobilitate  fuit. 
casta  quidem,  sod  non  et  crctfi'ta." 

The  following  are  the  Ipsissima  verba  of  Gossrau — not  to  be  misunderstood  by  aiiy- 
one:  "  Ita  '■  ercdor'  dicunt  pro  ^  mlhi  creditur' ;  cf.  Ovid,  Fast.  4.  307,  eadem 
Cassandra  dicitur  *  casta  quidem  sed  non  et  credita ;'  cf .  Met.  15.  7,;  .•  '  ora  doeta 
/juldem  solvit,  sed  non  est  credita.'"  . 


134  AE:XEIDEA         [246-247  tunc— tei-ckts 

similar  weight.      Sarpedon,   1.   104,    tlie  son  of  Jove,  lias  as 
lionourable   mention    as   Hector,    though    Hector   is   the    first 
named;  and  the  single  "Spartanae,"  1.  320,  without  fmther  help 
or  adjunct,  is  a  balance  for  the  "  Threissa  Harpalyce,"  though 
the  latter  is  in  possession  of  nearly  two  whole  lines.     So  also  the 
voice  and  sense  delight  to  dwell  on  the  long  slow  word  "  con- 
spexere,"  1.  156,  for  which  the  attention  has  been  prepared  by 
the  preceding  "  pietate  gravem  ac  meritis  si  forte  virum  quern  ;" 
on  "solabar,"  1.  24;3;-om  "Teucrorum,"  1.  252,  correlative  to 
"  Troia"  in  the  next  line,  as  if  A^irgil  had  said  "  of  his  (Antenor's) 
Teucri;"  on   "  prodimur,"  1.  250,  explained  by  the  whole  re- 
mainder of  the  line;  on  "  vultu,"  1.  259,  also  explained  by  the 
remainder  of  the  line ;  on  "  Romanos,"  1.  286,  also  explained 
by  the  whole  remainder  of  the  line  ;  on  "  iactemur,"  1.  336,  ex- 
plained by  remainder  of  the  line  and  follo^\ing  line  ;  on  "  nu- 
davit,"  1.  360,  explained  by  the  whole  remainder  of  the  line  ; 
on  "  thesauros,"  1.  363,  item  ;  on  "  suspirans,"  1.  375,  item  ;  on 
"  regia,"  8. 242,  item  ;  also  oti  "  spiravere,"  1.  408  ;  "  imminet," 
1.  424;   "eondebat,"   1.451;  "  suppliciter,'"  1.  485  (does  not 
the  reader's  ear  rebel  against   the   union   of  this   word   with 
"tristes"  ?).     And  need  I  do  more  than  point  with  the  finger 
to  "  bellatrix,"  1.  497  ;  "  incessit,"  1.  501  ;  "  dispulerat,"  1.516; 
"ardebant,"  1.  519  ;  "oramus,"  1.  529  ;   "  aetherea,"  1.  551  • 
"arvaque,"     1.    554;    "purpm-eum,"    1.    595;    "  argentum," 
1.  597  ;  "  Troianae,"  1.  628  ;  "iactatam,"  1.  633  ;  "  munera," 
1.640;   "  instruitur,"  1.  642;  "  consilia,"  1.  662  ;    "  voeibus," 
1.  675  ;  "irrigat,"  1.  696  ;  "  conveniunt,"  1.  704  ;  "  expediunt," 
1.  706  ;  "  convenere,"  1.  712  ;  "  Phoenissa,"  1.  718  ;  "  haeret," 
1.  722;    "incipit,"   1.   725;    "hiberni,"  1.   750;    "insidias," 
1.  758  ? 

It  would  be  an  affront  to  the  reader's  good  sense  to  ac- 
company him  in  this  manner  through  the  other  books,  but  I 
must  not  pass  by  unnoticed  the  eminently  emphatic  position 
of  "  Are-olica,"  2.  119 — lad  irord  both  of  the  sentence  to  which 
it  belongs  and  of  the  whole  oracle  ;  prepared  for  as  well  by 
the  repeated  "  sanguine"  of  the  preceding  verse  as  by  the  whole 
of  that  verse,  especially  by  the  awful  words  "  animaque  litan- 


246-247  Tuxc— TErcius]  BOOK  II.  I35: 

dum:"  while  at  the  same  time  it  is  frsf  icord  of  its  own  verse, 
and  separated  from  the  sequel  not  merely  by  a  full  pause  but 
by  the  change  of  the  speaker.  Nor  is  the  whole  of  our  author's 
art  exhausted  when  he  has  placed  the  word  in  this  emphatic 
position.  He  can  render  the  word  still  more  emphatic,  double 
its  emphasis,  either  by  making  it  the  repetition  of  a  former 
word,  as  "lumina,"  2.  406;  "  Crethea,"  9.  775;  "  Misenum," 
6.  164  ;  "  ora,"  10.  822  ;  "  Parthus,"  12.  858  ;  "  uni,"  10.  692  ; 
*'  Gallo,"  EcL  10.  12  (compare  "  ibimus,"  repeated  with  such 
extraordinary  effect  by  Statins,  SUv.  2.  1.  219),  or  by  entirely 
cutting  oif  its  connexion  with  the  subsequent  context  by  means, 
of  a  full  and  sudden  stop,  as  "incipiam,"  2.  13;  "  eifera," 
8.6  ;  "  impulit,"  8.239  ;  "horrisono,"  9.  55  ;  "terribilis,"12.947; 
"dividit,"  12.  45;  <' suscipiunt,"  11.  806;  "  substiterat,"  11. 
609;  "desiluit,"  11.  500;  "  buccina,"  11.  475;  ''devovi," 
11.  442;  "viximus,"  10.  862;  "  Tydides,"  10.  29;  "  femina," 
4.  570  ;  "  respice,"  4.  275  ;  "debentur,"  4.  276  ;  "  deseruere," 
3.  618  ;  and  Hom.  //.  1.  51 : 

avTap  (ireiT    avroiai  fie\os  ex67r«u«:ey  fcpieis, 

where  /3«/\A',  being  but  one  single  syllable,  is  even  more  emphatic 
than  any  of  the  Virgilian  examples.  And  who  is  there  will 
dispute  with  me  that  it  was  not  by  mere  accident,  but  by  artistic 
design,  that  Euripides  {Hipp.  312,  ed.  Stokes)  placed  precisely 
in  this  position — viz.,  last  word  of  the  nurse's  long  address,  and 
at  the  same  time  first  word  of  a  new  line,  with  every  word  of 
several  preceding  lines  pointing  directly  to  it— that  fatal  Itttto- 
\vTov  which,  like  the  last  turn  of  the  torturer's  vice,  wrung  from 
Phaedra  her  first  groan  of  confession,  tliat  never  enough  to  be 
admired  01^01  ? 

^  UTR.     fjiOL  rrjv  avaffffav  nririav  kixa(ova, 
rj  (Tois  TiKvoidi  Sf<nroTr]V  eyeivaTO 
V060V,  ^povovvTa  yvr](Ti',  oiada  vtv  Ka\(vs, 

IlTTTO  A.  VTOV. 
PhAED.  otUJl. 

-i^UTU.  Oiyyafet  aiOiv  roSe  ; 

"Where  even  in  om-  own  Shakespeare  is  there  an  equal  amount  of 


l;3G  AENEIDEA        [246-247  tunc— tkuchis 

dramatic  effect  within  an  equal  compass,  and  how  much  of  this 
effect  is  owing  to  the  mere  position  of  the  word  IttttoXvtov  ? 

The  reader  will  of  himself  understand  that  all  that  has  just 
been  said  respecting  single  words  is  no  less  applicable  to  a  word 
which  is  not  absolutely  the  first  in  the  line,  but  preceded  by  a  short 
connecting  link  (see  Eem.  on  "  fugis,"  4.  314),  forinstance,  "et 
ferit,"  12.  730  ;  or  to  a  phrase  consisting  of  two  or  even  three 
words  intimately  bound  together,  as  "  it  lacrymans,"  "  ossa  tre- 
mor," "intemerata  colit  pelagi  rupes"  (where  we  have  not 
only  the  position,  but  the  reduplication),  "voce  vocat,"  "bella 
gero." 

In  Leopardi's  translation  of  the  passage  : 

"  allor,  volente  il  Bio,  Cassandra  il  labbro 
non  mai  creduta  ajire  al  fiituro," 

there  is  not  only  the  usual  error,  the  connexion  of  cassandra 
with  CREDiTA,  but  the  still  more  unpardonable  one,  that  of  the 
junction  of  dei  iussu  with  aperit, 

Ora  .  .  .  CREDITA.  Compare  the  somewhat  similar  applica- 
tion of  "  credula"  to  "  ora"  by  Prudent.  Cathem.  3.  U8  : 

"  piscis  item  sequitur  calaraum, 
raptus  acumine  vulnifico, 
credula  saxicius  ora  dA)o;" 

also  the  "  ora  nescia"  of  the  same  author,  where  the  face  is  said 
'i)ot  to  know,  by  the  same  figure  by  which  in  our  text  the  mouth 
is  said  not  to  be  believed  (Met.  U-  339)  : 

.     .     .     "  pueri  rubor  o)-a  notavit 
nescia  quid  sit  amor." 

The  above  interpretation,  never  entirely  without  advocates — 
lofi*  [first  proposed  by  Servius  as  an  alternative  ("  Credita  : 
dubimn  a  quo  verbo  veniat,  et  an  femininum  singulare  sit  parti- 
cipium  an  neutrum  plurale"),  and  afterwards  adopted  by  J.  H. 
Yoss  in  his  translation, 

"  jctzo  entschlicsst  aucb  Kassandra  den  mund  annahendem  schicksal, 
der,  auf  des  gottes  gebot,  nie  sprach,  das  glaubten  die  Teucrei-"] 

it  was  three  several  times  discussed  by  myself,  and  established 


2.50-2.35  Rt'iT— ltjxae]  BOOK  II.  137 

not  only  on  particular,  but  on  general  grounds — (see  "  Twelve 
Years'  Voyage,"  1853  ;  "  Jahrb.  fur  Phil."  68,  p.  509 ;  and 
"'Adversaria  Virgiliana,"  Gottingen  Philologus,  bd.  11, 1856) — 
found,  nevertheless,  but  slow  and  partial  acceptance  with  Yir- 
gilian  students,  until  by  some  happy  chance  not  the  interpreta- 
tion only,  but  the  very  Ovidian  parallel  with  which  I  had  estab- 
lished, it  made  their  appearance  in  Wagner's  Virgil,  Cann.  ed. 
min.  1861  (no  word  of  either  in  any  of  Wagner's  previous  edi- 
tions) ;  and  being,  as  usual  with  the  interpretations  of  that  work — 
no,  not  put  forward,  God  forbid  !  but — mistaken  for  the  editor's 
own,  CREDiTA  came  forthwith  to  be  joined  to  ora,  at  least  in 
all  the  gymnasia  in  Germany. 

Festa  velamus  FRONDE, — Velamus  (very  imperfectly  ren- 
dered by  Thiel,  "ornamus";  by    Surrey,  "deck")  means  to 
i-cil,  i.e.,  to  cover  in  such  a  maimer,  or  to  nuch  an  extent,  as  to  hide 
J'j'Oiii  riew;  and  thus  denotes  the  profusion  of  green  boughs  used. 
Compare  Aen.  3.  25  :  "  ramis  tegerem  ut  frondentibus  aras." 


250-255. 


RUIT LUNAE 


Inasmuch  as  the  ancients  always  represented  night  as  following 
the  course  of  the  sun,  i.  e.,  as  rising  in  the  east,  traversing  the 
sky,  and  descending  or  setting  in  the  west  (see  Stat.  Thch.  2.  (ll : 
Virg.  Aen.  2.  8,  and  Eemm.  ;  J.  512),  the  words  ruit  oceano 
^'0X,  applied  to  the  commencement  of  night,  are  to  be  under- 
stood, not  as  presenting  us  with  the  ordinary  English  image,  of 
night  falling  on  the  ocean,  but  as  presenting  us  with  the  directly 
reverse  image,  of  personified  night  risinej  (rushing) _/)'o/yi  the  ocean. 
So  Dante  [11  Purgat.  '2.  1),  pliilosopliicully,  and  following  the 
ancient  model : 


138  AENEIDEA.  [250-255  euit— luxak 

"  gill  era  '1  .^ole  all'  orizzonto  giunto, 

lo  caii  nieriilian  rerchio  coverchia 
lerusalom  col  suo  xiiii  alto  piinto : 
e  la  nottc  ch'  opposita  a  Ini  ccrchia 

And  Shelley  [Fromdhcm  Uithouml,  act  1,  so.  1)  : 

' '  and  yet  to  inc  welcome  is  day  and  night ; 
whether  one  breaks  the  hoarfrost  of  the  morn, 
or  starry,  dim,  and  slow  the  other  clhiihn 
the  leaden-coloured  east." 

And  Schiller  ("  Der  abend")  : 

"  an  dem  himniel  hcraiff  mit  leisen  schritten 
kommt  die  dnftende  nricht." 

If  it  be  doubted  that  mere  can  express  motion  upwards  toward 
the  sky,  I  beg  to  refer  to  Gconj.  2.  308  : 

"  mit  atram 
ad  cacbun  picea  crassus  caliginc  nubem  ;" 

and  to  Acn.  10.  256,  where  the  rising  of  the  day  is  described  by 
the  very  same  term  : 

.     .     "  revoluta  ruchat 
niatnra  iani  luce  dies  noctemque  fngarat." 

See  also  Rem.  on  Aen.  1.  7J/.0.  * 

Leopardi  has  fallen  into  the  vulgar  error  : 

.     .     .     "  il  ciel  f  ra  tanto 
si  cangia,  e  notte  a  V  ocean  ridna, 
in  grandc  ombra  avvolgcudo  e  terra  e  polo,"  &c. 

Fusi  PER  MOENiA  TEUCKI  coNTicuERE.  —  "  Dispersi  per 
urbem,"  Forbiger.  No  ;  rusi  is  not  disjiersi,  but,  as  rightly  in- 
terpreted by  Forbiger  himself  at  Aen.  1.  218,  "prostrati, 
hingestreckt:'  Compare  Stat.  Silv.  1.  2.  59  :  "fusa  iacet  stratis," 
and  see  Rem.  on  Aen.  1.  218. 

TaCITAE     per    AMIGA    SIT.ENTIA     LFNAE.       The    sileUCB     (/'.   C.y 

silent  time)  of  the  night  was  favourable  to  the  descent  of  the 
Grecians,  there  being  no  one  in  the  way  to  observe  their  motions. 
The  moon  is  called  tacit,  because  she  does  not  tell — does  not 
Ijlab — says  nothing  about  what  she  sees.  In  other  words,  and 
connecting  the  two  terms  silextia  and  tacitae,  nobody  sees  them 


2o6-2G0  Fi.AMMAs— EQirus]       BOOK  II.  i;]f> 

hilt  the  ijwoii,  and  sJic  doi'H  not  fell  what  she  sees — does  not  betray. 
Compare  Tibull.  fed.  Amst.  1708),  1.  7.  o  : 

"  i:nu  Delia  fuitiiu 
iicscio  fjuoiu  tdcllc  callida  nocte  fovet." 

Also  Ihhl.  1.  :.  12  : 

"  cariline  nunc-  (oilfa  verterc  posse  fores." 

That  siLENTiA  i.rxAE  does  not  mean  the  interlunium,  Imt 
the  time  when  the  moon  was  aetiiall}-  shining,  appears  from 
Stat.  Thelj.  2.  58 : 

"  indo  per  Areturum  ii>ci/iraqnc  sUnifia  Imtae 
arva  supor  populosque  meat." 

TaC  ITAK    PER   AMIGA  SILENTIA  LUNAE   belongS    not  to  PETENS 

but  to  iBAT,  and  is,  therefore,  to  be  placed  (with  D.  Heius.,  N. 
Ileins.,  Hejnie,  and  Kibbeck)  between  two  commas,  not  (with 
Wagner,  ed.  Ileyn.  and  Praest.)  to  be  thrown  by  the  expunction 
of  the  comma  after  lunae  entirely  to  petens.  To  place  the 
words  before  ijttora  nota  petens  as  forming  part  of  the  same 
clause  is  to  make  them  emphatic.  Being  unemphatic,  and 
merely  heightening  and  completing  the  pictm-e,  they  come  in 
with  proj)riety  only  in  the  second  place,  /.  e.  after,  not  before, 
the  word  descriptive  of  action. 


256-260. 

FLAMMAS EQUUS 

Flamm  \s  QUUM  REGiA  puppis  EXTULERAT. — "  Intelligcndum  est 
.  .  .  Agamemnonem  signa  Sinoni  dedisse  veniendi,  sublata  face," 
Servius,  Yoss,  Wagn.  (1861).  " Fax  sublata,  signum  prof cctionis, 
<'  nave  praetoria,"  Heyne.  It  being  usual,  Avlien  a  fleet  was  to 
sail  by  night,  for  a  light  to  be  hoisted  on  the  admiral's  ship,  or 
whatever  ship  Avas  to  take  the  lead,  as  the  signal  for  sailing 
(see  Livy,  20.  2-">  :  "  Tjumina  in  navibus  singula  rostratao,  1)ina 


140  AE^'^EIDEA      [256-260  riAMJiAS— eqttds 

onerariae  haberent :  in  practoria  nave  iiisigne  nocturimui  tiiuni 
luminum  fore."  Stat.  Achill.  1.  33  : 

"  ccce  novani  Priamo,  faclbm  de  puppe  Ic vails, 
f ert  Bellona  nurum) , 

and  there  being  no  mention  at  all  of  Sinon  in  our  text,  but 
only  of  the  light  hoisted  on  the  admiral's  ship,  and  the  sailing 
of  the  fleet  as  soon  as  the  light  is  hoisted,  there  seems  no  ground 
whatever  for  the  assumption  that  the  light  was  other  than  the 
usual  signal  for  sailing.  I  therefore  agree  with  Heyne  against 
Servius,  Voss,  and  Wagner,  and  find  in  the  following  words  of 
Servius's  as  usual  confused  and  contradictory  gloss  a  confirma- 
tion of  my  opinion  :  "  More  militiae,  ut  (3.  519)  *  dat  clarum  e 
puppi  signum'  " — equivalent  to  saying :  a  signal  for  sailing. 

ExTULERAT. — Effcrre  being  the  verb  employed  in 
Eoman  military  tactics  (see  Liv.  10.  19 ;  40.  28)  to  express  the 
raising  of  the  standard,  and  the  carrying  it  forward  out  of  the 
camp  against  the  enemy,  there  can,  I  think,  be  little  doubt  that 
there  is  here  a  tacit  comparison  of  the  personified  regia  puppis 
raising  its  signal  flame,  and  followed  by  the  argiva  phalanx 
ixsTRUCTis  NAViBUs,  to  the  standard-bearer  of  an  army  raising 
the  standard,  and  followed  by  the  soldiers  to  battle. 

The  practice  of  the  admiral's  ship  carrying  a  light  by  night 
for  the  guidance  of  the  other  vessels  of  the  fleet,  having  come 
down  to  more  modern  times,  is  thus  humorously  alluded  to  by 
Shakespeare,  Henry  I^,  part  1,  act  3,  sc.  3  (Falstaff  to  Bardolph)  : 
"  Thou  art  om-  admiral ;  thou  bearest  the  lantern  in  the  poop, — 
but  'tis  in  the  nose  of  thee." 

Inclusos  .  .  .  sixoN.  — Cj.austra,  not  the  closed  doors  or 
vents,  but  the  enclosure  itself,  the  chioHtvi. 

PiNEA  CLAUSTRA  repeats  and  explains  utero,  and  is  substan- 
tially a  variation  of  that  theme,  although — there  being  only  one 
verb  for  the  two  clauses — the  form  is  less  strictly  that  which  I 
have  so  often  designated  theme  and  variation.  The  pictm-e  of 
the  enclosure,  the  chiostri,  presented  in  utero,  and  repeated  in 
PINEA  CLAUSTRA,  is  again  repeated  in  the  very  next  breath  : 
iLLos  PATEF ACTUS  AD  AURAS  REDDiT  EQUus.  Here  EQUUs  is  Sub- 
stantially a  variation  of  pinea  claustra  as  pinea  claustra  has 


26.'?  rRurrsQUE  MAcnAON]  EOOK  II.  141 

been  of  utero,  and  as  cavo  roboke  in  the  same  verse  is  of 

EQUUS. 

Laxat  ,  .  .  EQUUS. — Compare  "Impulit  in  latus  :  ac  venti," 
&c.,  Aen.  1.  86,  and  Rem.  Laxat  is  simplj  opois  :  as  Stat. 
77tch.  10.  550  (of  Ganymede's  dogs)  : 

.     .     .     "  frustraque  sonantia  Jaxant 
ora  canes  umbramque  petunt  et  nubila  latrant." 

Stat.  Thch.  9..  198  : 

,     .    .     "  tisris 


bella  ciipit,  la.vffq^iie  geuas,  ct  tcmperat  imgues." 


263. 

PRIMUSQUE  MACIIAOX 

*'  Primus  :  aut  princeps  (inter  primos,  aut  ai"te  primus)  ant 
numeri  sui,  nam  per  ternos  divisit,"  Servins.  "  Qui  primus  aut 
inter  primos  egressus  est,"  Hejne.  "  Molestum  h.  I.  primus  : 
interim  amplector  Heynii  explicationem  :  '  qui  primus  aut  inter 
primos  egressus  est;'  quanquam  fateor,  ita  nescio  quid  exile 
inferri  orationi,"  Wagner  {Qnacst.  Vlrg.  28.  5,  and  PmcHt.).  I 
understand  primus  liere  to  mean  not  who  was  the  first  to  come 
out  of  the  horse,  but  who  took  the  principal  part  in  the  business, 
who  regulated  and  directed  the  movement  of  the  party,  o  aoia- 
TivLjv,  as  if  he  had  said  :  "  and  especially  Machaon,"  or  :  "  fore- 
most, most  prominent  of  them  all,  Machaon."  Compare  («),  Sil. 
7.85: 

"  ncc  non  ct  proprio  vencrantiir  Pallada  doiio, 

Phoebumquo,  armigcruinqiie  deuin,  2^>'iii"'»'<i^^c  Dioneni," 

where  the  meaning  is  not  Dione  first  in  order,  or  they  ivors/n'ppcd 
Dionc  first ;  but  Dioneofmost  and  principal  co7\sequcnce,  paid  chief 
and  special  honour  to  Diane,  viz.,  as  mother  of  Aeneas  and  best 
friend  and  protectress  of  Rome — "  Aeneadum  nutrix."  (#*),  verse 
o2,  above  :  "  prirausque  Thymoetes" — Thymoetes,  not  the  first  iu 


142  AENEIDEA        [263  piumi-sqie  machaon 

order,  but  the  principal  person,  the  person  who  takes  the  lead, 
management,  or  initiative — and  observe  how  exactly  parallel  the 
two  passages  are  in  structure,  in  location  in  the  line,  even  in  the 
connecting  particle  que,  no  less  than  in  the  sense.  Observe 
also  how  both  passages  stand  in  exactly  similar  relation  to  the 
horse,  one  of  them  referring  to  the  party  outside,  and  the  other 
referring  to  the  party  coming  out.  Compare  also  (v),  8.  6  : 
"ductores  primi,"  where  see  Eem.    (rl),  Lucr.  1.  85  : 

' '  Aiilide  quo  pacto  Trivial  virginis  arani 
Iphianassaeo  tiirparunt  sanguine  foede 
dvietores  Danaum  dcloctei  jjrlji/fi  Aarorum" 

[principal  among  men,  first  and  foremost  among  men],    («>), 

2.  612  : 

.     .     .     "hie  luno  Scaeas  sacvissima  portas 
prima  tenet" 

(where  "prima"  can  mean  nothing  else  than  principal  person, 
taking  chief  part  in  the  assault  and  occupation  of  the  gate, 
directing  the  party).    {J'),  10.  241  : 

.     .     .     ' '  .\^Tirora  socios  vcniente  voeari 
prlmits  in  arma  iube'' 

[taking  the  initiative,  setting  yourself  at  the  head  of  the  move- 
ment].    (//),  Sil.  2.  579  : 

' '  f ama  dehinc  gliscente  sono  iam  sidera  adibat, 
iam  maria  et  tei'ras  primainqnc  intraverat  urbem" 

[the  city  more  than  all,  the  city  specially].  Whoever  last  got 
into  the  horse  was  likely,  from  the  necessity  of  position,  to  be 
the  first  to  get  out.  Now,  the  last  who  got  in  was  not  Machaon, 
but  Epeus  (Trj'phiodorus,  179)  : 

vcTTaros  avTe 
Ti-)(yr}S  a,y\ao/xr)rts  erjs  eTre^aivev  Eireios. 

Epeus  therefore,  not  Machaon,  was  likely  to  be  the  first  who 
got  out.  Compare  ali^o  {h),  Capitolin.  Vifn  Maxim.  Innioris, 
1  :  "  Literis  et  Grraecis  et  Latinis  imbutus  ad  priiuam  discip- 
linam,"  where  Salmasius  :  "  '  Prima  disciplina'  hie  non  est  quae 
pueris  incipientibus  traditur,  sed  praecipua.  .  .  .  Sic  '  primam 
doctrinam '  dixit  supra  Spartianus ;  sic  '  primum  amatorem ' 
pro   '  praeeipuum  et  egregiura  amatorem '  ;   sic  etiam  '  prime 


263  PEIMrSQUE  MACHAOX]        BOOK    II.  143 

Latinis'  pro  'egregie':  ut  'prime  proba,'   apiid  Naevium   in 
Acontizomcno  : 

'  Acontizomenus  fabiila  est  prune  proba.' 

Ita  Plautus  '  prime  catam'  dixit  in  Milite  Glon'oso  : 

Pa.  *  At  scietis.  sed  ecqua  est  ancilla  illi  ?    Pe.  ^st  prime  cata.' 

Ita  fere  Graeci  irpivTov  usurpant,  ut  Trpwrov  eioog,  praecipua  et 
primaria  forma." 

I  have  dwelt  the  longer  on  this  passage,  because  primus  is 
precisely,  on  account  of  the  difficulty  of  determining  whether  it 
is  to  be  understood  in  its  literal  or  in  its  figurative  sense,  perhaps 
the  most  frequently  ambiguous  word  in  our  author's  whole 
poem.  A  similar  ambiguity  attends  the  synonyms  of  primus 
in  other  languages.  An  almost  ludicrous  example  of  this  in  our 
own  language  is  read  every  day,  if  not  with  admiration  at  least 
without  a  smile,  by  the  thousand  English  visitors  of  the  eternal 
city  :  it  is  where  the  indispensable  red  book  pronounces  its 
judgment  of  a  pictm-e  which  to  me,  profane  and  uninitiated  as 
I  am,  is  as  bad  a  specimen  of  pictorial  composition  as  the  sen- 
tence in  which  the  judgment  is  couched  is  of  verbal :  "  '  The 
Transfiguration,'  the  lad  and  greatest  oil  picture  of  the  im- 
mortal master,  and  justly  considered  as  the  Jii'st  oil  painting  in 
the  world."  * 


*  The  above  Eem.  was  written  in  1865.  Upon  further  consideration,  I  may  add 
that — while  still  fully  adhering  to  the  view  enunciated  above,  that  phimus  is  here 
not  ^rsf  in  order,  but  Jirsf  in  qtmlity — I  am  now  rather  inclined  to  think  that  the 
epithet  is  bestowed  on  Machaon  in  compliment  to  the  usefulness  of  his  art.  Com- 
pare Hom.  II.  11.  51  Ji-  : 

tTjTpo?  yap  ai'Tjp  TroAAtui^  av7a.^io<;  aAAtoi/ 

lous  T  CKraixveLu,  ejri  t  rjTna  c^apiuaKa  7racr<xeiv, 

The  word  is  used  in  the  same  manner  by  Auson.  Idyll.  :2.  1 : 

"  nomon  ego  Ausonius,  non  ultimus  arte?  modendi, 
ct  mea  si  nosscs  tcmpora,  priiiuis  cram," 
where  not  only  is  "  primus"  first  in  merit,  but  the  meiit  is  that  of  a  physician. 
And  so  the  pkimus  of  <mr  text  has  been  imdex'stood  by  Cynthius  Cenotensis 
C'  Machaon  filius  Aesculapii,  primus  in  arte  medendi"),  exercising  his  own  judgment, 
not  as  usual  echoing  Servius,  who  leaves  us  unccilain  between  no  less  than  three 
meanings:  "  Aut  princcps  (inter  primos,  aut  arte  primus)  aut  numcii  sui,  nam  per 
ternos  divisit." 


144  AENEIDEA       [270-279  in  soM.—rATR. 


268-269. 

TEMPUS  ERAT  QUO  PRIMxV  QUIES  MORTALIBUS  AEGRl.S 
INCIPIT  ET  UONO  DIVUM  GRATISSIMA  SERPIT 

Compare  Spenser,  Visions  of  BcUay,  1  : 

"  It  -was  the  time  when  rest,  soft  sliding  down 
from  heaven's  height  into  men's  heavy  eyes, 
in  the  forgetfiilness  of  sleep  doth  drown 
the  careful  thoughts  of  mortal  miseries." 

"  GrRATissiMA  answers  to  prima  : '  prima  eademque  gratissima,'  " 
(Jonington.  I  tliink  not.  Sleep  is  always  gratissima,  no 
matter  whether  early  or  late  (as  Eurip.  Rhesus^  555  : 

OiXyei  S'  0/j.fj.aTos  eSpav 
viTfos'   aSiffTos  yap  ifia  fi\e<papois  irpos  aovs)  \ 

and  gratissima  in  our  text  belongs  to  quies  only,  not  at  all  to 
prima,  the  sense  being  the  same  as  if  Yirgil  had  written  : 
"  Tempus  erat  quo  primum  quies,"  &c. 


270-279. 

IN  SOMNIS  ECCE  ante  OCULOS  MOESTISSIMUS  HECTOR 
VISUS  ADESSE  MIHI  LARGOSQUE  EFFUNDERE  FLETUS 
RAPTATUS  BIGIS  UT  QUONDAM  ATERQUE  CRUENTO 
PULVERE  PERQUE  PEDES  TRAIECTUS  LORA  TUMENTES 
HEI  MIHI  QUALIS  ERAT  QUANTUM  MUTATUS  AB  ILLO 
HECTORE  QUI  REDIT  EXUVIAS  INDUTUS  ACHILLI 
VEL  DANAUM  PHRYGIOS  lACULATUS  PUPPIHUS  IGNES 
SQUALENTEM  BARBAM  Y.T  CONCRETOS  SANGUINE  CRINES 
VULNERAQUE  lELA  GERENS  QUAE  CIRCUM  PLURIMA  MUROS 
ACCEPIT  PATRIOS 


"  Visus  est  ADESSE  MIHI  talis  QUALIS  erat  quum  raptatus  esset," 
Wagner.     No ;  this  is  entirely  erroneous.     The  meaning  is  not : 


270-279  IN  sojr.— PATK.]  BOOK  II.  I45 

fippeared  to  be  present  to  me  in  sucli  condition  as  he  had  been 
\\  hen  RAPTATUS  bigis  aterque  ;  but :  raptatus  bigis  aterque, 
appeared  to  be  present  to  me  and  to  shed  floods  of  tears.  The 
whole  force  and  beauty  of  the  picture  consists  in  the  positiveness 
<:»f  the  predications  concerning  Hector,  viz.,  that  being  (not  ap- 
pearing to  be)  MAESTissiMUs,  and  raptatus  bigis,  and  ater 
(■RUENTO  pulvere,  he  appeared  to  be  present  to  Aeneas,  and  to 
shed  floods  of  tears.  Yisus  adesse  mihi  largosque  effuxdere 
fletus  is  placed  immediately  after  the  subject  in  order  to  satisfy 
the  impatience  of  the  reader.  Instead  of  reserving  his  account 
of  what  the  subject  appeared  to  do,  until  after  he  had  completed 
liis  account  of  the  subject  himself,  our  author  informs  you  as 
speedily  as  possible  that  he  appeared  to  stand  before  Aeneas  and 
shed  floods  of  tears.  There  is  then  time,  without  teazing  the 
reader  with  uncertainty,  to  complete  the  description  of  the  sub- 
ject, commenced  with  maestissimus  and  immediately  broken  off ; 
and  the  description  is  accordingly  completed  in  the  words 
raptatus  bigis,  aterque  cruento  pulvere,  perque  pedes 
traiectus  lora  tumentes.  We  have  thus,  according  to  our 
author's  usual  manner,  first  (viz.,  from  in  somxis  as  far  as 
fletus),  a  rapid  sketch  of  the  whole,  and  then  (viz.,  from 
raptatus  as  far  as  tumentes),  the  colouring  and  filling  up  of 
the  details.       The    prosaic    arrangement  would  be  :  Hectok, 

MAESTISSIMUS,  RAPTATUS  BIGIS,  ATERQUE  CRUENTO  PULVERE, 
PERQUE  PEDES  TRAIECTUS,  AISUS  ADESSE  MIHI  LARGOSQUE  EFFUN- 

DKRE  FLETUS.  At  TUMENTES  the  direct  description  of  the 
]ilight  of  Hector  in  the  dream  is  again  interrupted,  in  order  to 
place  in  pathetic  contrast  with  it  the  appearance  presented  by 
the  same  Hector  in  the  pride  of  strength  and  flush  of  victory  on 
the  battle-field  before  Troy,  and  so  introduce  with  the  greater 
efi^ect  the  remainder  of  the  description,  the  last  finish  of  the 
picture  (squalentem  .  .  .  patrios),  the  beard  and  hair  clotted 
with  blood  and  dust,  and  the  person  gashed  with  wounds  re- 
ceived in  the  defence  of  his  country. 

How  comparatively  dull  and  tedious  had  been  the  narrative, 
liad  the  natural  as  it  is  called,  or  prosaic  order,  been  preserved 
tliroughout — the  description  of  Hector's  plight  first  completed 

HENKY,  AENEIDEA,   VOF..   11,  10 


146  AENEIDEA       [270-279  ix  som.— path. 

in  every  particular,  then  that  plight  contrasted  with  the  ap- 
pearance formerly  presented  by  him  on  the  field  of  battle,  and 
only  then  at  last  the  listening  audience  and  the  reader  informed 
that  this  so  described  Hector  appeared  to  stand  beside  Aeneas 
and  shed  floods  of  tears  !  So  arranged,  the  passage  would  have 
run  pretty  much  as  follows : — Hector,  maestissimus,  rapta- 
Tus  BiGis  (uT  QUONDAM   [raptatus  erat  ]  j,  aterqite  cruento 

PULVERE,  PERQUE  PEDES  TRAIECTUS  LORA  TUMENTES,  SQUAl.EN- 
TEM    BARBAM,     ET    CONCRETOS     SANGUINE     CRINES,     VUI-NERAQUE 

ILLA  GERENS  QUAE    CIRCUM    PLURIMA  MUROS    ACCEPIT    PATRIOS 

HEI  MIHI,  QUALIS  ERAT  !  QUANTUM  MUTATUS  AB  ILT.O  HECTORE 
QUI     REDIT     EXUVIAS    INDUTUS    ACHILLI,  VEL   DANAUM    PHRYGIOS 

lACULATUS     PUPPIBUS     IGNEs! IN     SOMNIS     ANTE     OCULOS     VISUS 

ADESSE  MIHI  LARGOSQUE  EFFUNDERE  FLETUS. 

Gronovius  [Diatrih.  Stat.  22) — removing  the  comma  from 
after  bigis,  and  placing  a  comma  instead  of  a  period  at  tumentks, 
and  a  comma  before  as  well  as  after  erat — connects  erat  with 
RAPTATUS,  ATER,  and  TRAIECTUS,  and  thus  observes  : — "  Dis- 
tinctio  huius  loci,  quae  omnes  editiones  occupavit,  arguit  nemini 
hactenus  eum  satis  intellectum.  Intricatior  constructio  est  sic 
evolvenda :   visus    mihi,   ut   quondam  erat  raptatus   bigis, 

ATERQUE  PULVERE  CRUENTO,  ET  PER  PEDES  LORA  TRAIECTUS  (lIEI 

MIHI  !)  QUALIS?  QUANTUM  MUTATUS,  &c.  Imitatio  Val.  Flacc. 
hoc  satis  docet  (4.  397)  : 

'  Iniuhias  onoro  etiam  defertiir  acl  imdas, 
qualis  ?  et  a  prima  quantum  mutata  iuvenca  ? '  " 

But  how  very  much  simpler,  more  natural,  and  more  patlietic 
is  the  passage  considered  as  consisting  of  four  paragraphs, 
each  grammatically  complete  and  independent,  and  all  ionr 
constituting  so  many  intimately  connected  and  mutually  suj)- 
porting  links  of  thought,  each  preceding  one  of  whicli  as  it 
passes  through  the  mind  draws  the  other  after  it,  the  first  link 
terminating  at  fletus,  the  second  at  tumentes,  the  third  at 
KJNES,  and  the  fourth  at  patrios  ! 

Ut  QUONDAM. — These  words  are  thrown  in  parenthc;  i' ;■  ly 
in  order  to  connect  the  appearance  presented  by  tlie  gh"  t    >fi 
Hector  in  the  dream  with  the  appearance  the  real  Hec'<p     re- 


270-279  IX  soM.— PATE.]         BOOK  II.  147 

sented  at  Troy  after  he  had  been  dragged  at  Achilles'  chariot 
wheels.  Hector  presented  in  Aeneas's  dream  exactly  the  ap- 
pearance he  had  presented  on  that  fatal  day  at  Troy.  The 
comma  therefore,  placed  after  bigis  by  the  more  correct  judg- 
ment of  the  older  editors,  and  removed  by  Wakefield,  Heyne, 
and  "Wagner,  should  be  replaced. 

I  need  scarcely  point  out  to  the  reader  that  the  words  it 
QUONDAM,  although  intended  only  to  illustrate  the  meaning  of 
RAPTATUS  BIGIS,  present  us  also  with  a  natural  and  philosophical 
explanation  why  Aeneas,  in  his  dream,  saw  Hector  qumi  rap- 
TATUs  bigis;  viz.,  because  of  the  strong  impression  made  upon 
his  mind  by  the  sight  of  Hector  after  he  had  been  actually 
dragged  by  the  bigae  of  Achilles. 

Cruento  pulvere  =  XvOpuo,  Hom.  //.  11.  169 ;  20.  503  ; 
0(1.  22.  102 ;  23.  U8. 

TuMENTES. — Dead  limbs  do  not  swell  in  consequence  of 
violence  :  either,  therefore,  Yirgil  means  that  the  swelling  of 
Hector's  feet  was  the  result  of  putrefaction,  or  he  applies  the 
adjunct  tumentes  in  ignorance  of  the  physiological  truth  ;  or, 
aware  of  the  truth,  falsely,  for  the  sake  of  effect ;  or  else  he 
jneans  that  both  tlie  swelling  and  the  violence  which  produced  it 
were  anterior  to  death. 

It  is  highly  improbable  that  he  means  that  the  swelling  was 
the  consec_[uence  of  putrefaction  ;  because,  although  he  might 
not  have  felt  himself  bound  by  the  authority  of  Homer,  who 
expressly  states  [Iliod,  books  23  and  24)  that  Apollo  prevented 
putrefaction  from  taking  place  in  the  corpse  of  Hector,  yet  no 
poetical  advantage  was  to  be  gained  by  suggesting  the  idea  of 
]»utref action,  inasmuch  as  that  idea  was  not  only  revolting  in 
itself,  but,  by  removing  our  thought  so  much  the  further  from 
Ihe  living  sentient  Hector,  directly  tended  to  diminish  that 
sympathj^  ^vith  him  which  it  was  the  sole  object  of  the  descrip- 
tion to  excite. 

It  is  still  less  likely  that  A'irgil,  aware  of  the  p]iysi(jlogical 
truth,  applied  the  term  falsel}^,  for  the  sake  of  effect :  the  un- 
worthy supposition  is  contradicted  by  everything  A\hich  is  known, 
or  has  even  been  heard,  of  Yirgil. 

10* 


148  AENEIDEA       [270-279  ii^  soir.— patk. 

The  conclusion,  therefore,  is  inevitable,  either  that  Yirgil 
applied  the  term  tumentes  in  ignorance  of  the  physiological 
truth,  that  violence  inflicted  on  dead  limbs  will  not  cause  them 
to  swell ;  or  that  the  non-Homeric  narrative  (see  Heyne,  Excurs. 
18  ad  Aen.  1),  which  he  certainly  must  have  followed,  when 
describing  Hector  as  having  been  dragged  round  the  walls  of 
Troy  (and  not,  as  in  the  Iliad,  from  Troy  to  the  Grecian  tents, 
and  round  the  tomb  of  Patroclus),  represented  Achilles  as 
having  bored  Hector's  feet  and  dragged  him  after  his  chariot 
before  he  was  yet  dead.  Nor  let  the  reader,  living  in  times 
when  man  has  some  bowels  of  compassion  for  brother  man, 
reject  with  horror  the  imputation  to  Achilles  of  so  atrocious 
cruelty ;  let  him  rather  call  to  mind  the  boring  of  the  feet  of 
Oedipus,  of  the  feet  and  hands  of  malefactors  on  the  cross,  the 
slitting  of  noses  and  cropping  of  ears,  the  bm^nings  at  the  stake 
and  breakings  on  the  wheel,  not  so  very  long  since  discontinued 
in  Christian  countries.  This  latter  explanation  of  the  difficulty 
involved  in  the  word  tumentes  derives  no  small  confirmation 
from  the  words  in  which  Yirgil  {Ae».  1.  //.87)  has  described  the 
di'agging  of  Hector  round  the  walls  of  Troy  ; 

' '  ter  circum  Iliacos  raptaverat  Hectora  muros, 
cxanimiimque  aiiro  coi-piis  vendebat  Acliilles." 

There  must  be  some  good  reason  (see  Rem.  on  verse  552)  why  in 
these  lines  "  exanimum  corpus"  is  not  applied,  as  might  have 
been  expected,  to  "  raptaverat,"  but  solely  to  "  vendebat ;"  and 
such  good  reason  is  at  once  suggested  by  the  explanation  just 
given  of  the  word  tumentes.  Achilles  drags  round  the  Ilian 
Avails  Hector  (not  Hector's  "  exanimum  corpus,"  Hector  being 
yet  alive),  and  having  thus  deprived  him  of  life,  sells  his  corpse 
("  exanimum  corpus")  for  gold.     Comjiare  : 

7JTJS  fftpayas  /uev  EKTopos  rpoxf  ^oto  i;y 
KareiSof,  oMTpois  t   l\iov  Trvpov/jLeyoy, 

quoted  by  Hesselius  ex  Graeca  Andromaclte  in  his  note  on  the 
following  verses  of  the  Andromache  of  Ennius  : 

"  vidi,  videi-eqiie  passa  sum  aegenime, 
Cinru  Hcctorem  quadnuigo  raptariei-." 


270-279  IX  soM.— rAXK.]         BOOK  II.  149 

Also  Ovid,  Met  13.  ^35  (of  Polydorus)  : 

"  nt  rcc'idit  fortnna  Phrygum,  tapit  impius  cnsera 
vex  Tlirac'uni,  iiiguloqui'  siii  cleligit  alumni; 
(^t  tanquam  tolli  cum  corporn  ciimina  posscnt, 
c.mnimcin  e  scopiilo  subicctas  misit  in  undas.'' 

If  its  discrepancy  from  the  Homeric  narrative  raise  any  consider- 
able obstacle  in  the  mind  of  the  reader  against  the  reception  of 
this  explanation,  I  beg  to  refer  him  for  a  discrepancy,  not 
merely  with  an  isolated  passage,  but  with  a  very  large  and  im- 
])ortant  part  of  the  story  of  the  Iliad,  to  Eurij^ides's  Helen,  who 
never  even  so  much  as  saw  Troy.* 

Hei  mihi,  qualis  erat  I — Here  again,  as  at  verse  270,  the 
even  tenor  of  the  narrative,  which  should  be  hki  iniiiii,  qualis 

ERAT  !   SQUALENTEM  BAKBAM  ET   COXCRETOS  CRIXES  VULXERAQUE 

irj.A   CiEREXs,  is  broken  off  at  qualis  erat,  in  order  to  follow 


*  Since  the  above  Comment  was  written  ami  publif^hed  (in  '•  The  first  two  books 
of  the  Aencis  rendered  into  English  blank  iambic,"  Lond.  18to),  I  haA'e  fallru 
jiccidentally  upon  the  following  passage  in  the  Ajax  of  Sophocles,  verse  1030  (ed. 
Kton.  1786): 

V.KTUifi  iJ-fV,  <u  &r]  TOuS'  eSiopriQr)  TTo.ia 
^tao'Tr^pi  TTpcer^ei?  tmnKuiV  e^  avTvyu)U, 
eKi'ttTTTer'  aier  etrr'  a7rei|(v^er  jSior. 

Although  these  lines,  proving  the  existence  of  an  account  of  Hector's  having  been 
dragged  alive  after  Acliillcs'  chariot,  convert  almost  into  certainty  the  argument 
which  in  that  Comment  I  have  presented  onlj-  as  a  probability,  I  have  yet  allowed 
the  Comment  to  remain  imaltered,  in  order  to  exemplify  the  importance  and  neces- 
sity of  a  closer  examination  than  is  usual  of  the  apparently  trivial  or  supposed  well- 
understood  expressions  of  oui'  autlim-. 

Still  more  lately  (January,  IS.'):;;),  I  have  found  the  following  additional  cvidcucii 
that  some  writers  did  describe  Hector  as  ha\ing  been  dragg<^d  ali\-e  after  the 
chariot  of  Achilles.  It  is  in  the  account  given  by  Q.  Curtius  (t.  28)  of  Alexander 
the  Great  having  caused  Betis  to  be  fastened  alive  to  a  chariot,  and  so  dragged  to 
death:  "Per  talos  cnim  Kpiranfis  h)ra  traiecta  sunt,  religatumqvie  ad  cnrruni 
traxere  circa  urbem  equi ;  gloriantc  rege,  Achillc  ni,  a  quo  genus  ipse  deducerct, 
imitatum  se  esse  poena  in  hostem  capienda." 

I  can  hardly  sufficiently  praise  the  docility — slow,  albeit,  and  almost  too  late— of 
my  venerable  pupil,  "SVagncr.  Compare  the  total  darkness  in  which  he  leaves  this 
passage,  not  only  in  his  edition  of  Ilej-nc's  Virgil  (1832),  but  in  his  own  Vlryils  of 
1845  and  1849,  with  the  marvellous  light  which,  translating,  and  as  usual  without 
acknowledgment,  from  my  "  Twelve  Years'  Voyage"  (1853),  he  throws  on  it  in  his 
<dition  of  1861  :  "  Viva  membra  tument  sic  mulcata,  non  mortua.  Vivum  rapta- 
tum  esse  Ilcctorcm  etiara  Soph,  refert,  AJ.  lO.'lO,  Kqq.,  Curt.  4.  28." 


150  AENEIDEA        [270-279  iif  sou.—vnii. 

out  and  enlarge  upon  (in  the  words  quantum  mutatus  .  .  .  ignes) 
the  thought  qualis  erat  ! 

Hei  mihi,  qualis  erat  I — Compare  that  most  touching 
lamentation  in  that  most  pathetic  perhaps  of  all  the  ancient 
dramas,  the  Electra  of  Sophocles,  verse  1126  :  lo  ^iXtutov  /.(fjj- 
puov,  &c.  Classical  scholars,  so  called,  delight  to  quote  Shakes- 
peare's certainly  neither  very  correct  nor  very  apt  reference  to 
this  passage,  King  Henry  k-,  part  2,  act  1,  sc.  1  : 

North.  "  Even  such  a  man,  so  faint,  so  spiritless, 
so  dull,  so  dead  in  look,  so  iwoe-begone, 
drew  Priam's  curtain  in  the  dead  of  night, 
and  would  have  told  him  half  his  Troy  was  burnt, 
but  Priam  found  the  fii-e  ere  he  his  tongue," 

as  one  of  a  thousand  proofs  of  the  great  imperfection  of  Shakes- 
peare's scholastic  acquirements.  The  proof  is  a  cogent  one 
perhaps,  and  even  if  it  were  not,  it  could  he  spared,  for  there  is 
no  lack  of  others  to  which  no  exception  can  he  taken.  But 
scholars  will  excuse  me  if  I  ask  in  the  name  of  those  who 
admire  Shakespeare  only  the  more  because  he  is  so  little  of  a 
classical  scholar,  so  little  of  a  Milton  or  Ben  Jonson,  which  of 
the  two  is  the  more  ridiculous— Shakespeare,  who  puts  Priam  in 
the  place  of  Aeneas ;  or  that  Coryphaeus  of  classical  scholars, 
Bentley, who  bidsus  put " T^calegon"  in  place  of  "  so woe-begone" 
in  Shakespeare's  line,  and  instead  of 

"so  dull,  so  dead  iu  look,  so  ivoi'-hcgone,'''' 

read 

"  so  dull,  so  dead  in  look,  Vcnleyon  ?  " 

The  whole  passage  hei  mihi,  qualis  erat  !  .  .  .  AccEriT 
PATRios  has  been  taken  by  Silius,  10.  508,  and  applied  almost 
Tcrhaiim  to  Paullus  : 

"  heu,  quis  erat !  quam  non  simiHs  modo  Punica  telis 
agmina  turbanti!  vel  cum  Taulantia  regna 
vertit,  et  Illyrico  sunt  addita  vincla  tyranno ! 
pulvere  canities  atro,  arentique  cruore 
sqiialcbnt  barba,  et  perfracti  turbine  dentes 
niuralis  saxi,  turn  toto  corporc  vulnus." 

Chateaubriand  (G^e/«"e  du  Christianisme,  j^avt  2,livre  5,  c.  11), 
instituting  a  parallel  between  this  dream  of  Aeneas  and  tliat  in 


570-279  IN  soM.— PATE.]         BOOK  11.  151 

Avhich  Athalie  (E-aeine,  AthaJic,  2.  5)  sees  her  mother  Jesahel. 
observes :  "  Quel  Hector  parait  au  premier  moment  devant 
Enee,  tel  il  se  montre  a  la  fin.  Mais  la  pompe,  mais  I'eelat  eni- 
prunte  de  Jesabel,  'pour  reparer  des  ans  I'irreparable  outrage,' 
suivi  tout  a  coup,  non  d'une  forme  entiere,  mais 

'  de  lambeaiix  afFreux 
que  des  chiens  devoransse  disputaient  entr'  eiix,' 

est  une  sorte  de  changement  d'etat,  de  peripetie,  cpii  donne  au 
songe  de  Eacine  une  beaute  qui  manque  a  celui  de  Yirgile. 
Enfin  cette  ombre  d'une  mere  qui  se  baisse  vers  le  lit  de  sa  fille, 
comme  pour  s'j  cacher,  et  qui  se  transforme  tout  a  coup  '  en  os 
et  en  chairs  meurtris,'  est  une  de  ces  beaute  s  vagues,  de  ces  eir- 
constances  terribles,  de  la  vraie  nature  du  fantome."  In  reply 
to  which  criticism  I  shall  perhaps  be  permitted  to  observe  : 
flr.^t,  that  the  absence  from  Aeneas's  dream  of  a  "  peripetie" 
similar  to  that  which  has  been  so  much  and  so  justly  admired  in 
the  dream  of  Athalie,  so  far  from  being  a  defect,  is  rather  new 
evidence  of  that  superior  poetical  judgment  which  informed 
Virgil  that  the  proper  place  for  such  a  "  peripetie"  was  not  in 
the  warning,  exhorting,  encouraging  dream  of  Aeneas,  but 
exactly  where  the  poet  has  placed  it,  in  the  horrifying  dream  of 
Tumus  {Aen.  7.  445)  : 

"  talibus  Alecto  dictis  exarsit  in  iras,"  &c. 

It  was  ivitli  this  similar  dream  of  Turnus — with  that  Calybe 
changing  into  the  furious  Alecto  hissing  with  all  her  hydras  ;  or 
with  the  similar  dream  of  Eteocles — with  that  Tiresias  converted 
into  the  ominous  La'ius  baring  his  divided  throat,  and  deluging 
his  grandson's  sleep  with  blood  ("  undanti  perfimdit  vulnere 
somnum,"  Stat.  Theb.  2.  12/^),  not  with  the  totally  dissimilar 
Hector  of  the  totally  dissimilar  dream  of  Aeneas,  that  Chateau- 
briand might  have  correctly  compared  the  Jesabel  of  Athalie. 
But  lest  it  should  be  imagined  that  I  use  this  plea  of  dissimi- 
larity as  a  mere  pretext  for  eschewing  a  comparison  from  which 
my  favourite  Virgil  might  perhaps  issue  with  tarnished  laurels, 
I  beg  to  add,  >sccoiiclIy,  that  I  prefer  Aeneas's  dream  to 
Athalie's,    (r#),  on  account  of  its  greater  simplicity — the  former 


252  AENEIDEA        [270-279  in  som.— pate. 

consisting  of  a  single  view  or  scene,  with  but  a  single  actor; 
wliile  the  latter  is  complicated  of  two  scenes,  each  with  its 
separate  actor,  and  those  scenes  so  far  distinct  and  independent 
of  each  other,  that  Chateaubriand  in  his  parallel  has  (whether 
disingenuously  or  through  mere  error  I  will  not  pretend  to  say) 
assumed  and  treated  one  of  them  as  the  whole  dream,  and  com- 
pared Aeneas' s  dream  with  that  one,  without  making  any,  even 
the  least,  reference  or  allusion  to  the  other,     {b),  Because  the 
role  assigned  to  Hector  (viz.,  that  of  announcing  to  Aeneas  the 
capture  of  the  city  and  his  own  immediate  personal  danger ;  of 
urging,  and  thereby  justifying,  his  flight ;   of  conveying  to  him 
the  first  information  that  it  was  he  who  was  to  take  charge  of 
the  "  sacra"  of  Troy,  and  establish  for  them  a  new  and  great 
settlement  beyond  the  sea — that  settlement  no  less  than  the 
beginning  of  that  Roman  empire  whose  foundation  was   the 
subject  and  key  of  the  whole  poem — and  finally  of  actually 
committing  those  "  sacra"  into  his  hands)  confers  upon  Hector 
the  dignity  and  importance  of  a  real  character — of  one  of  tlie 
poet's  actual  dramatis  personae ;   while  Jesabel,  whose  part  rises 
little,  if  at  all,  beyond  the  production  of  a  certain  amount  of 
terror,  is  a  mere  phantom,  subsidiary  to  and  making  way  for 
the  child  Joas ;  who,  as  that  personage  of  the  dream  on  which 
the   whole   plot   and   futm'e   incidents   of    the   drama    hinge, 
mainly  attracts  and  fixes  on  himself  the  interest.      Finally, 
Aeneas' s  dream  is  to  be  preferred  to  Athalie's,  because  the  former 
is  interwoven  with  and  forms  part  of  the  narrative  ;  the  latter 
stands  separate  from  it,  and  is  only  explanatory,  or,  at  the  most, 
casual.  The  sailing  of  the  ambushed  fleet  from  Tenedos,  Sinon's 
opening  the  claustra  of  the  wooden  horse,  the  descent  of  the 
chiefs  into  the  city,  the  throwing  wide  the  gates  to  the  whole 
Grecian   army,  Aeneas' s  seeing  Hector  in  a  dream,  receiving 
from  him  the  "  sacra"  of  Troy,  waking  and  hearing  the  tumult, 
taking  arms,   &c.,  are   so  many  mutually  dependent  and  con- 
nected parts  of  the  same  history,  related  in  one  even  uninter- 
rupted tenor  by  the  same  narrator,  and  received  by  the  audience 
with  the  same  undoubtiog  faith  ;  while  on  the  other  hand  even 
Athalie  herself  does  not  credit  her  own  dream  until  she  has 


270-279  IS  soM.— PATE.]         BOOK  II.  153 

dreamt  it  twice  over,  and  even  then,  when  she  comes  to  relate  it, 

thinks  it  necessary  to  warn  her  hearers,  in  verbiage  sufficiently 

French  and  tedious,  against  taking  so  bizarre  an  assemblage  of 

objects  of  different  kinds  for  the  work  of  chance : 

"  de  tant  d'objets  divers  le  bizaire  aspeniblage 
peut-ctre  dii  hasard  vous  parait  im  oiivrage  ; 
moi-iueme  quelque  temps,  honteuse  de  ma  peur, 
je  I'ai  pris  pour  I'effet  d'lmc  sombi-e  vapeur. 
Mais  de  ce  souvenii-  mon  ame  possedee 
a  dexix  fois  en  dormant  revu  la  meme  idee  ; 
deux  fois  mes  tristes  yeux  se  sent  vu  retraeer," 

I  should  not  perhaps  have  so  long  dwelt  on  this  comparison, 
if  Racine  had  not  been  put  forward,  not  merely  by  Chateaubriand 
but  by  so  many  other  French  critics,  and  by  the  French  nation 
generally,  as  the  French  Virgil — in  his  other  performances 
oqual,  in  Athalie  superior,  to  the  Mantuan.  Alas  for  that 
superiority  which  even  here,  in  this  selected  passage  of  this 
selected  work,  is  guilty,  I  will  not  say  of  a  mere  inaccuracy  of 
expression,  but  of  a  downright  confusion  of  ideas;  inasmuch  as, 
Athalie  having  made  no  mention  of  the  real  Jesabel  but  only  of 
that  Jesabel  which  appeared  to  her  in  the  dream,  the  "son 
ombre"  intended  by  Racine  to  refer  to  the  real  Jesabel  must 
of  necessity  be  referred  by  the  audience  or  reader  to  the  Jesabel 
of  the  di'eam,  andbe  understood  as  meaning  the  shade  of  that  appa- 
rition ;  or,  in  other  words,  although  Racine  undoubtedly  wished 
Ids  audience  to  understand  that  the  figure  which  stooped  down 
to  embrace  Athalie  was  no  other  than  the  apparition  which  had 
just  spoken  to  her ;  yet  as  the  only  correlative  in  the  whole  con- 
text for  the  word  "  son"  is  the  preceding  "  elle,"  the  sense 
which  he  has  actually  expressed  is,  that  the  figure  which  stooped 
down  to  embrace  Athalie  was  not  that  figure  which  had  just 
spoken  to  her,  but  only  the  shade  of  that  figure,  ?'.  c,  the  shade 
of  a  shade — a  confusion  of  ideas,  or,  to  use  tlie  milder  term,  an 
inaccuracy  of  expression,  for  which  we  in  vain  seek  a  parallel 
even  in  the  least  correct  of  the  Latin  authors. 


154  AENEIDEA        [279-287  flea's— mokax. 


279-287. 

FLENS — MORATL'R 


Flens  ipse. — "  Non   minus    quam  ille, "  Forbiger,  correctly. 
Compare  Ovid,  ex  Ponto,  1. 1^.  53 : 

"  et  narrare  meos ^/fcnt'tjleiis  ipse  labores." 

0  LUX  DARDANiAE.  Compare  Cic.  ad  Fani.  lit-.  5  :  "  Si  tu  et 
Tullia,  hix  nostra,  valetis,  ego  et  suavissimns  Cicero  valemus." 
Find.  OL  2.  9  (ed.  Dissen)  :  S/ksAjmc  t^  ff^ar  ncpOaXfwg.  Ihid. 
6.  16 : 

TTodeco  (TTparias  0(pQa\jJi0V  e/xas, 
ajJLCpoTepov  ixavTiv  r   ayadov  /cat  Sovpi  fxapvaadai. 

ExsPECTATE  :  uot  expected ;  but  longed  for,  desired,  desiderated, 
as  Cic.  pro  domo  (ed.  Lamb.),  406  :  "  Cum  illo  die  minus  vale- 
rem,  in  senatum  nominatim  vocabar.  Veni  exspeetatus  .  .  .  meae 
valetudinis  ratio  non  habebatvir."     Ter.  Adelph.  5.  k.  20  : 

"  ilium,  ut  vivat.  optant ;  iiieam  auteni  moviem.  cxspectant." 

ExsPECTATE  VENis.  Compare  Cicero,  just  quoted  :  "  Veni 
exspeetatus." 

Ut  te  .  .  .  DEFESsi  ASPiciMUs!  &c. — Ut  belongs  not  to 
DEFEssi  (Voss,  Wagner),  but,  as  sufficiently  shown  by  the  ex- 
actly corresponding  [Ae)i.  8.  15Ii)  ' 

.  .  "  ut  te,  fortissime  Teucrum, 
accipiu  (KjnoHCoque  libeiis  I  Vt  verba  parentis 
et  vocem  Anebisae  magni  viiltumque  recordor, 

to  ASPiciMus,  the  force  of  which  is  increased  by  defesst,  as  in  the 
passage  just  quoted  that  of  "  accipio"  and  "agnosco"  is  in- 
creased by  "  libens."  Translate  therefore  :  "How  we  behold 
you  !  /.  e.y  with  what  pleasure  we  behold  you  ! "  exactly  as  in  the 
first  clause  of  the  just  quoted  parallel  (even  without  attending  at 
all  to  the  "  libens")  :  "  How  I  receive  and  recognise  you  I  i.e.,  how 
gladly  I  receive  and  recognise  you !  "  and  in  the  second  it  is 


279-287  Fi.Kxs— Mon.vT.]         BOOK  II.  I55 

''  Ut  recorder,"  "'  how  I  remember  !  /.  r.,  ]\o^\■  well  I  remember! " 
Coningtoii  coincides  with  this  interpretation. 

Te  post  URI5IS  LABOREs  AspiciMUS  I  Query,  is  there  a  tacit 
reference  here  to  the  expression  of  the  Greeks,  irpoatj-n-ov  ttoXsmq  ? 

Ili.e  nihil.  Not,  he  dors  not  .^a//  n)njthtn<j,  for,  as  immediately 
appears,  he  says  a  great  deal,  but,  taken  together  with  the  com- 
plement,  IS'EC   ME    QUAERENTEM   VANA   MORATUR,   lie   cloOi   HOt  sdlf 

anything  in  reply,  nor  mind  my  vain  inquiries,  i.  e.,  lie  does  not  say 
anything 'in  reply  to  my  vain  inquiries. 

Nec  HIE  QUAERENTEM  YANA  MORATUR.  Not,  as  I  have  ren- 
dered it  in  my  "Adversaria  Virgiliana,"  does  not  delay  me  (i.  e., 
my  instant  flight)  by  ansu-ering  my  idle  inquiries,  but,  does  not 
mind  me  ashing  idle  questions,  i.  e.,  does  not  mind  my  idle  ques- 
tions. Compare  0.  400  :  "  nec  dona  moror"  [nor  do  I  mind,  /. ,"., 
care  for,  pay  attention  to,  the  presents].  Leopardi,  so  often 
astray  in  his  translation,  is  right  in  this  instance  :  "  ne  di  mie 
vane  inchieste  cnra."  * 


*  As  remarked  abore,  I  formerly  eiitoi-tained  a  different  opinion  on  the  text.  I 
may  add  that  in  favour  of  this  other  view  I  had  noted  the  following  passages  :^ 
Aev.  1.  674  ■■ 

"  hunc  Phoenissa  tenet  Dido  blandisque  moratiir 
vocibus." 

Lucr.  6.  24.5  (qiioted  by  Conington) : 

"  expediam  neque  te  in  promissis  plura  morabor.' 
Hor.  Ep.  2.1.  1^  : 

"  si  longoscrmonc  morer  tua.  tcmpora,  Caesar." 


QeorfJ.  2.  ./J 


.     .     .     "  non  hie  tc  carmine  ficto 
atque  per  ambages  et  longa  exorsa  fcncbu." 


156  AENEIDEA     [290-301  nosiis— sonttus 


290-301. 

HOSTIS SONITUS 


VAJL  LECT. 
ALTK  A  CULMINE  III  \Yakef.  ;   Lad.;  Haiipt;  Wagn.   {Led.  Virg.  and 
Praesf.) 

ALTO  A  CULMINE  I  Vtit  (ALTO  CULMINE,  the  A  in  original  ink)  ;  PaL  ; 
3Ied.  (a  point  in  the  middle  of  the  added  A  has  been  omitted  by 
Foggini) ;  Ver.  Ill  Pierius ;  P.  Mamit. ;  La  Cerda ;  D.  Heins.  ;  N. 
Heins.  (1670);  PhUippe;  Heyne ;  Brunck ;  Wagn.  (ed.  Hepi.) ; 
llibbeek. 
0  Pom.,  St.  Gall. 


VAR.  LECT. 
\_pund.']  QL'AEEE :  JiAGNA  rEEEKKATO  III  P.  Manut. ;  D.  Heins. ;  N.  Heins. 
(1670). 

\^punct.']  QUAERE  MAGNA,  PEREKEATO  III  Servius ;  Voss. 

\_punct.']  QUAERE,  MAGNA  PEEEERATO  III    "  Multi  QUAERE    distingUUnt,  ct 

sic  subiiingunt:    magna    pereerato,"    Servius;    Heyne;    Brunck; 
Wakef. ;  Wagn.  (ed.  Heyn.  and  Pracst.)  ;  Lad.  ;  Ribb. 


KuiT  ALTO  A  CULMINE  TROiA.     Compare  Horn.  //.  11.  117 : 

OS  5rj  7roA\aaii'  iroMuiv  KaTeAvcre  Kapijva, 
1j5'  €T«  Ka.1  Xvffii. 

Fatorum  comixes,  literally,  companions  of  your  fates,  but,  In 
sense,  your  companions  in  your  fates ;  i.  e.,to  share  your  fates,  to  par- 
take of  the  same  good  or  evil  which  befalls  you.  Hector  performs 
only  the  one  act,  viz.,  that  described  in  the  words  manibus  .  .  . 
iGNEM,  and  this  act  is  accompanied  with  the  words  iios  cape 
FATORUM  coMTiES.  This  is  Undoubtedly  the  meaning,  whether 
we  understand  the  word  penates  to  mean  several  statuettes, 
^vhich  are  represented  at  verse  296  by  the  most  considerable  of 


290-301  HOSTis— soxixrs]        BOOK  II.  i^^ 

them,  VESTA ;  or  whether  we  consider  the  penates  of  verse  293 
and  the  vesta  of  verse  296  to  mean  one  and  the  same  thino-,  viz. 
the  statuette  of  Vesta  alone. 

It  has  also  been  thought  that  the  visioned  Hector  actually 
puts  the  real  objects  into  the  hands  of  Aeneas,  not  merely  seems 
to  put  them — an  opinion  which  certainly  derives  general  coun- 
tenance from  the  fashion  of  visions  to  perform  (let  him  explain  it 
who  can)  real  and  substantial  acts  (as,  for  instance,  Venus  in  a 
dream  puts  into  the  hands  of  Polyxo  a  real  sword,  Stat.  TM>. 
u.  139: 

"' ipsa  faces  alias,  melioraque  foedcra  iungam,' 
dixit,  et  hoc  fernim  stratis,  hoc  (credito)  feiTum, 

but  to  which  there  seems  to  me  to  be  this  strong  objection,  that 
it  is  little  likely  our  author  would  have  made  so  remarkable  a 
statement  without  some  historical  or  mythical  authority  for  it ; 
and  if  there  had  been  any  such,  some  notice  of  or  reference  to  it 
would  have  been  found  somewhere  among  the  ancient  writers ; 
whereas  so  far  is  such  reference  from  being  to  be  found,  that 
there  is  not  to  be  found  even  so  much  as  a  repetition  of  the 
statement  on  the  authority  of  Virgil. 

Magna  (verse  295).  Not  quae  statues  magna,  but  moexia 
iSiAGXA,  quae  statues:  (I),  On  account  of  the  much  greater 
emphasis  thus  thrown  on  magna  (see  Rem.  on  2.  246).  ("5), 
Because,  according  to  my  sense  at  least,  the  line  reads  so  much 
better  broken  than  wholly  unbroken — not  to  say  that  it  is  so 
much  according  to  our  author's  manner  so  to  break  his  lines  by 
a  pause  after  the  first  or  second  word,  thus  at  one  and  the  same 
time  better  connecting  the  lines  in  respect  of  sense,  and  better 
preventing  that  sing-song  which  inevitably  results  from  the 
conclusion  of  the  separate  thoughts  within  an  equal  number  of 
separate  lines,  the  beauty  of  short  poems,  but  the  great  damning 
defect  of  long,  especially  of  the  long  Latin  poems  of  the  early 
churchmen,  and,  with  perhaps  the  single  brilliant  exception  of 
the  Paradise  Lost  and  Regained,  of  all  the  long  poems  of  modern 
languages.  And  (3),  Because  such  is  the  structure  in  tlie  re- 
petition of  the  injunction,  o.  159  : 


258  AENEIDEA     [290-301  hostis— sonitus 

'*  tu  moenia  inagnis 
magna  para,  loiigumque  fugae  ne  linque  laborem." 

Et  manibus  .  .  .  iGNEM. — It  has  been  thought  (Coningtou 
ad  locum)  that  the  act  here  described  is  separate  from  and  inde- 
X^endent  of  an  act  with  which  Hector's  gliost  accompanied  the 
words  Hos  CAPE,  verses  294  vf  seq.  In  other  words,  it  has  been 
thought  that  the  ghost  while  uttering  the  words  hos  cape,  &c., 
put  the  Penates  into  the  hands  of  Aeneas,  and  only  now,  after 
he  has  ceased  to  speak,  brings  Vesta  out  of  the  penetralia  and 
puts  her  also  into  his  hands.  This  is  the  usual  error  of  under- 
standing our  author's  words  too  literally.  The  fact  is,  the  ghost 
does  it  not  really,  but  only  in  appearance.  Compare  Yal.  Flacc. 
5.  242  (of  Phrixus,  in  the  vision,  appearing  to  put  the  golden 
fleece  into  Jason's  hands) : 

"  dixit  et  adiuota  ijavitor  fat  alia  vIsks 
tradere  terga  manu." 

DiVERSo  LUCTU. — Diversus  indicates  difference,  not  of  kind 
or  quality,  but  of  situation.  "  Diversus  luctus"  :  icoe  in  a  quarter 
of  the  city  (it  some  distance  from  the  house  of  Anchises.  By  this 
single  word  thus  happily  placed  at  the  commencement  of  the 
new  action,  not  only  is  the  reader  carried  at  once  out  of  the 
retired  house  in  which  Aeneas  is  sleeping,  into  the  midst  of  the 
sacking  and  bui-ning  of  the  city,  but  time  allowed  for  the  nume- 
rous events  described  by  Pantheus  (verses  325  et  seqq.)  to  occur 
before  Aeneas  is  awakened  by  the  noise. 

Quamquam  secreta  parentis  anchisae  domus  arboribus- 
QUE  OBTECTA  RECEssiT. — One  of  the  objections  made  by  Napo- 
leon (see  his  "Note  sirr  le  deuxieme  li^Te  de  I'Eneide,"  C|Uoted 
in  Rem.  on  verse  5)  to  Virgil's  account  of  the  taking  of  Troy  is, 
that  it  was  impossible  for  Aeneas,  "dans  ce  pen  d'heures  et 
malgre  les  combats,"  to  have  made  numerous  journeys  ("  plu- 
sieurs  voyages")  to  the  house  of  Anchises,  situated  "  dans  un 
bois  a  une  demi-lieue  de  Troyes  [«/c]."  This  criticism  is  doubly 
erroneous ;  first,  because  the  house  of  Anchises  was  not  half  a 
league's  distance,  ^or  any  distance,  from  Troy,  but  in  Troy 
itself,  as  evidenced  by  the  account  (verses  730,  753)  of  Aeneas's 
flight  from  Anchises'  house,  out  o/Troy,  through  the  gate  of  the 


302-312  sriTMi— rcAL.]  BOOK  IT.  I59 

city  ;  and,  secondly,  because  Aeneas  visits  the  house  only  twice, 
and  on  one  of  these  occasions  (as  if  Yu-gil  had  been  careful  to 
guard  against  any  demur  being  made  to  so  manj'-  as  even  two 
visits  to  a  house  situated,  as  he  here  informs  us,  in  a  remote  part 
of  the  town)  is  miraculously  expedited  by  a  goddess. 

I  know  not  whether  it  will  be  regarded  as  an  extenuation, 
and  not  rather  as  an  aggravation,  of  Xapoleon's  error,  that  he 
has  here  (as  in  the  other  parts  of  his  critique)  depended  wholly 
on  Delille's  very  incorrect  translation  : 

"  deja  le  bruit  aifreux  (quoiqiie  lobi  de  la  rUle 
mon  pere  eut  sa  clemeure  au  fond  d'un  bois  tranquille) ,  &c." 

It  was  incumbent  on  him,  before  he  sent  forward  to  the  world, 
imder  the  sanction  of  his  illustrious  name,  a  condemnation  of 
the  second  book  of  the  Aeneid  both  in  the  general  and  in  the 
detail,  to  have  taken,  at  least,  ordinary  pains  to  ascertain 
Tirgil's  true  meaning  ;  and  to  have  assured  himself  that  he  was 
not  fulminating  his  condemnation  against  errors  the  greater  part 
of  which  had  no  existence  except  in  the  false  medium  through 
which  alone  (as  sufficiently  evidenced  both  by  his  own  words  and 
his  quotations)  he  had  any  acquaintance  with  Yirgil, 


302-312. 

SUMMI — UCALEGON 


Fastigia  tecti,  i.  e.,  tectum  fadujatum ;  a  sloping  or  ridged  roof, 
such  as  is  commonly  used  throughout  Europe  at  the  present  day. 
That  this  is  the  meaning  of  the  term  is  placed  beyond  doubt  by 
the  passage  in  which  Livy  describes  the  testudo  (44.  9)  : 
"  8cutis  super  capita  densatis,  stantibus  primis,  secundis  submis- 
sioribus,  tei-tiis  magis  et  quartis,  postremis  etiam  genu  nisis, 
fustigatam  sicut  tecta  acdificiorum  fiiatt  testudinem  faciebant." 

TUM     VERO     MANIFESTA    FJDES,    DANAUMQUE    PATESCUXT    IX- 


IQQ  AENEIDEA  [302-312  stjmmi— ucal. 

STDIAE. — TuM  VERO  Hiarks  as  usual  the  acme,  the  extreme  degree. 
He  had  first  heard  the  noise,  increasing  continually  in  nearness 
and  clearness  (et  magis  atque  magis  .  .  .  clarescunt  sonitus, 
ARMORUMQUE  iNGRUiT  horror),  hut  uow  from  the  top  of  the 
house  (tum  vero)  all  is  plain. 

Manifesta  fides. — "  Non  somnii,  ut  quidam  volunt,  sed 
fraudis  Graecorum,"  Servius,  La  Cerda.     But  the  "  fraus  Grae- 
corum"  being  the  very  thing  of  which  the  dream  had  told,  the 
"  FIDES  fraudis  Graecorum,"  i.e.,  the  truth  of  the  Grecian  fraud, 
comes  to  he  the  truth  of  the  dream — tum  vero  manifesta  fides, 
fj/cii   indeed  the  truth  of  what  the  dreaw  had  told  was  plain  ;  da- 
NAUMQUE  patescunt  insIdiae,  and  the  ixsidiae  of  the  Danai  are 
open  to  my  senses.     I  cannot  at  all  agree  with  Conington,  that 
"  it  matters  little  whether  manifesta  he  taken  as  a  predicate,  or 
FIDES  constructed  with  patescunt."     The  two  distinct  predica- 
tions, fides    [est]  manifesta  and  insidiae  patescunt,  have 
double  the  force  and  energy  of  the  single  predication,  manifesta 
fides  insidiaeque  patescunt,  and  Virgil  prefers  wherever  he 
can  to  make  distinct  separate  sentences— the  making  one  verb 
serve  two  clauses  being  with  him  the  exception,  not  the  rule, 
unless  where  some  advantage  is  to  be  gained  by  the  contrary 
proceeding.    Even  taking  the  words  as  they  occur  in  Livy,  6. 13 
("manifesta   fides,   publica   ope  Yolscos   hostes   acliutos"),   to 
guide  us  in  our  analysis  of  the  Yirgilian  sentence,  we  have  still 
the  double  predication :— Then  indeed  (there  is)   clear  proof, 
clear  evidence  (in  other  words  :  the  truth  is  clear) ;  and  the 
insidiae  of  the  Danai  are  exposed,  lie  wide  open.     The  second 
clause  is,  as  so  often  elsewhere,  explanatory  of  the  first.     The 
Latin  fides  is  here,  as  always,  precisely  the  Greek  mtTTi^. 

I  do  not  at  all  doubt  but  that  there  is  a  direct  reference  in 
the  words  to  the  words  of  the  chorus  in  Aesch.  Sept.  c.  Theh. 
Sjf6  (ed.  Blomf.).  The  chorus  who  have  heard  from  the  ayyeXog 
the  account  of  the  death  of  the  two  brothers  by  each  other's 
hands  sees  the  two  dead  bodies  brought  in  on  the  stage  and 
says : 

.     .     ri\de  5'  ai- 
aKTa  Trrjfiar'  ov  \oyai. 
Ta5    auToSTjAo'  irpovivTos  ayye\ov  \oyos. 


302-312  suMMi— rcAL.]         BOOK  II.  2P,| 

manifesta  fides  was  a  ciuTent  expression  among  the  Itomaus. 
(Jur  text  affords  one  instance  of  its  use.  A  second  instance 
oecurs  in  Livy  as  above  quoted  ;  a  third  in  Lucan,  1,  522  ;  and  I 
doubt  not  there  are  many  others.  The  precise  expression  in  the 
precise  sense  has  descended  into  the  Italian.  Compare  Biagioli, 
on  Dante,  Inferno;  2.  98  :  "  In  prova  della  prima  parte  si  puo 
addurre  .  .  .  queste  parole  del  C'ouvito,  che  ne  fanno  manifesta 
fvder 

Iam  PRoxiMUs  ARDET  ucALEGON. — The  prosopopoeia  is  plain 
and  unobjectionable:  Ucalegon  for  Ucalegon's  //on.se.  It  is 
f^eldom  our  author  uses  the  figure  so  happily,  only  too  often  he 
introduces  with  it  confusion  into  a  picture  otherwise  faultless, 
e.t:  (jr.  («),  Acn.  5.  203  : 

"  nanique  furens  aiiimi  dum  prorain  ad  saxa  subiirguet 
interior  spatioque  subit  Sergestus  iiiiquo 
infelix  saxis  in  prociiirentibus  haes'it ;" 

where  it  is  the  real  bodily  Sergestus  who  is  "furens"  and 
"infelix,"  and  who  " suburguet,"  while  it  is  only  the  figured 
»Sergestus,  i.e.,  the  ship  of  Sergestus  which  "subit"  and  "liaesit." 
Also  (ft),  5.  270 : 

*'  cum  saevo  c  scopulo  multa  vix  arte  revulsiis, 
amissis  remis  atque  ordine  ckbilis  uno, 
irrisam  sine  honorc  ratem  Sergestus  agcbat;" 

where  it  is  the  real  bodily  Sergestus  who  "  agebat  ratem," 
while  it  is  only  the  figured  Sergestus,  i.e.,  the  rates  itself 
which  is  "revulsus"  and  "debilis"  ;  and  (c),  10.  207  : 

"  it  gravis  Atihstes,  ecntenaquc  aiboro  fluctuin 

verhcrat  assurgens  : 

hunc  vchit  inimanis  Triton," 

where,  if  we  understand  Aulestes  to  be  a  prosopopoeia  of  tlio 
ship,  /.  c,  to  mean  the  ship  itself,  we  have  the  ship  carried  by 
itself  the  ship  on  board  the  ship  ("  huno  vehit  immanis  Triton") ; 
and  if  we  understand  Aulestes  to  be  the  veritable  captain 
Aulestes  himself,  we  have  the  veritable  captain  Aulestes  himself 
not  only  heavy  ("  gravis")  but,  notwithstanding  his  heaviness, 
rising  to  and  lashing  the  sea  with  a  hundred  oars,  a  piece  of 
confusion  worthy  of  Ba\-ius  or  Maevius. 

UKNKY,  AENEIIJEA,  VOL.   II.  H 


162  AENEIDEA        [320-327  sacka— TRAJfs. 

Instances  of  tliis  sort  of  confusion,  this  intermixture,  direct 
and  figurative,  are  unhappily  of  so  frequent  oocm'rence  in  our 
author,  that  I  have  sometimes  been  disposed  to  explain  "  ilium 
expirantem"  (where  see  E-em.)  in  a  similar  manner,  and  to  un- 
derstand "ilium"  literally  in  respect  of  "expirantem  transfixo 
pectore  flammas,"  and  figuratively,  or  as  a  prosopopoeia  of  tin 
ship,  in  respect  of  "  turbine  corripuit  scopuloque  infixit  acuto"  : 
an  explication  which  I  haxe  however  been  prevented  from  ulti- 
mately adopting,  first,  by  its  too  great  aberration  from  the 
Homeric  myth ;  and  secondly,  by  the  too  great  lameness  and 
commonplace  of  the  picture  it  presents. 


320-:327. 

SACRA  MANU  VICTOSQUE  DECS  PARVUMQUE  NEPOTEM 
IPSE  TRAHIT  CURSUQUE  AMEXS  AD  LIMINA  TENDIT 
QrO  RES  SUMMA  LOCO  PANTHU  QVASl  PRENDIMUS  ARCEM 
VIX  EA  EATUS  ERAM  GEMITU  CUM  TALIA  REDDIT 
A^EXIT  SUMMA  DIES  ET  INELUCTABILE  TEMPUS 
DARDANIAE  FUIMUS  TROES  FUIT  ILIUM  ET  INGENS 
GLORIA  TEUCRORUM  FERUS  OMMA  JUPITER  ARGOS 
TRAN8TULIT 


Sacra  .  .  .  trahit.  Compare  Callim.  Lrivacr.  Pallad.  38  (of 
Eumedes,  priest  of  Minerva)  : 

OS  iroKa  fiovXivrov  yvovs  eTrt  ol  Qavarov 
Safiov  €ToifjLa^ovTa,  <pvya  Tfov  ipov  aya\fj.a 
w)(_iT    ex'^"-!  ^pf^ov  5'  fis  opos  uKicraTO. 

Deos  is  the  explanation  of  sacra,  and  the  meaning  is,  not  the 
sdcred  ohjccts  and  the  gods'  images,  but  the  saered  images  of  the 
gods,  first  because  Pantheus  would  be  too  much  encumbered  by 
three  different  objects — sacred  things,  gods'  images,  and  his 
grandson  ;  and  seoouJl}^,  because  we  find  sacra,  by  itself  and 


:320-327  sacra— traxs.]  BOOK  II.  163 

■witliout  any  explanation,  meaning  sacred  imafjes,  or  images  of 
the  gods,  as  Ovid,  Met.  10.  GOG :  "  sacra  retorserimt  oculo's." 
Ibid.  G2If  : 

"■  srwra  ct,  sacra  altera,  patrcm, 
fert  liumeris,  venerabile  oiuis,  Cythcrcius  heros." 

Ovid,  Fast.  1.  537  : 

"  iani  pins  Aeneas  sncra  et,  sacra  altera,  patrem, 
afferet.     Iliaeos  excipe,  Vesta,  deos." 

Ovid,  Hevoid.  7.  157  (Dido  to  Aeneas)  : 

"  tu  inodo  per  matrcin  fraternaqiie  tela,  sagittas, 

perque  fugae  comites,  Dardana  sacra,  deos." 

This  nse  of  sacra  to  signify,  kut  i^oxnv,  the  images  of  tlie 
gods  exactly  corresponds  to  the  use  of  iusta  to  signify  funeral, 
of  tithes  to  signify  the  special  tenths  which  are  the  church's 
dues,  &c. 

Quo  RES  SUMMA  I,OCO,  PANTIIU,    QUAM  PRENDIMUS  AKCEM  ? 

Tlie  meaning  of  this  passage,  so  much  and  to  so  little  purpose 
disputed  by  the  commentators,  is  placed  beyond  all  doubt,  uo 
/ess  by  Silius's  imitation,  1.  598: 

"  0  patria,  o  Fidei  domus  inclyta,  quo  tua  nunc  sunt 
fata  loco  ?  sacraenc  man(>nt  in  eollibus  arces  r" 

the  first  clause  of  which  is  the  first,  and  the  second  clause  of 
which  is  the  second  clause  of  Virgil's  sentence  expressed  in  dift'e- 
D'ont  words,  than  by  I'lautus's  prototype,  Mercat.  986  (ed. 
llitschl)  : 

"  ubi  loci  siet  I'es  sumnia  publica  r" 

Quo  LOCO,  not,    irhei-e  ?  but   in   what   eondition  *     Compare 
Senec.  Hippol.  358 : 

CiioK.    "  altrix,  pri)farc  :  quid  h-rns  ?  qxfiwwnx  in  lorn  est 
rogina?  sacvis  ecquis  est  tiaiuuiis  modus  ■"" 

[not,  trlicre  is,  but  ///  irhat  ronftitiou  is  the  qnee)i  ?  as  shown  by 
*'  saevis,"&c.,  and  by^the  answer  "  spes  nulla,"  &c.].  Lucan,  S. 
557 : 

"  nescis,  pucr  improlii',  ucs.'is, 
qi((i  tua  sit  fortiitia    fxr/" 

11* 


164  AEXEIDEA        [320-327  s.vcev— traxs. 

[in  ichat  comUtioit  t/qi  fortune  is].     Terent.  Ade/ph.  3.  9..  UO  : 

"  peiore  res  loco  noji  potis  est  esse,  quam  in  hoc,  quo  nunc  sita  est." 

Quo  RES  su:mma  loco  'f  In  tcJtat  condition  is  t/ic  State  ''!  Ees 
SUMMA,  our  all,  the  main  chance,  that  vn  ichich  ecerything  hinges, 
by  consequence,  the  State,  "  salus  suprema  publica."  See  Aen. 
11.302;  Ovid,  Heroid.  7.  12;  C.  Nepos,  Eunicn.  9.  2;  Liv. 
33,  7  and  8  ;  Hi^t.  llotn.  Parth.  App.  tribiita :  ^o/3u*  Se  irtpi 
Tov  avfiiravTog,  afjta  kui  ttoOio  tov  ttui^oc;.  Procop.  de  Bella 
Gothico,  3.  13  :  'b^Xiaapiog  Se  Trtjot  t£  tj/  Pw/i)/  kui  toiq  o\ 
Trpayixaai  gacrac-  La  liifonna  [newspaper],  Firenze,  4  Gen. 
1868:  "Yedendo  la  persistenza  del  eonte  Menabrea  [prime 
minister]  a  voler  tenere  in  mano  la  sohuna  della  cose  italiane.  * 
Milton,  Par.  Lost,  G.  071  : 

"  had  not  the  Almighty  Father,  where  he  sits 
shrined  in  his  sanctnary'of  heaven  secure, 
consulting  on  the  stim  of  things,  foreseen 
this  tumult,  and  permitted  all,  advised;" 

and  again,  verse  G97  : 

.     .     .     "  which  makes 
wild  work  in  heaven,  and  dangerous  to  the  iiiah/.^' 

QuAM  PRENDiMUS  ARCEM  ? — //'  icc  throic  ourselvcs  into  the 
"  a>vr,"  u-hat  hind  of  an  arx  shall  a-e  find  it  to  he  .^  is  the  "  r/r,/" 
any  longer  defensible  /  Compare  Cic.  ad  Fam.  lU.  5  ;  "  Etsi  in 
quam  rempublicam  veniamus  intelligo."  Prendimus  is  nearly 
as  in  Caesar,  Bell.  Civ.  3.  112 :  "  Pharon  prehendit,  atque  ibi 
praesidium  posuit."  Aeneas  uses  the  present  tense  because  be 
is  actually  (see  verse  315)  on  bis  Y>'ay  to  the  "  arx  "  at  the 
moment  when  be  meets  Pantbeus  coming  from  it,  verse  319. 

Tbe  questions  quo  res  summa  loco  ?  and  quam  prendimus 
ARCEM  ?  are  not  to  be  considered  as  two  distinct  independent 
ciuestions,  but  tbe  second  as  supplementary  to  tbe  first,  tbe 
RES  SUMMA  being  lost  if  tbe  "  arx  ''  was  lost.  Compare  Aris- 
teas,  Hist.  72  interpretum  (Gallandi,  vol.  ii.,  p.  781),  of  the  arx 
which  stood  beside  tbe  temple  of  Jerusalem  :  tov  Sii  lepav  ti]v 
iraaav  uvai  ^uAaiciji'  tt}v  oKpav.  The  second  clause  of  the  verse 
is  thus  a  variety  of  the  first,  and  sets  before  tbe  reader  in  the 


.320--327  svcRA— TUAys.]  BOOK  II.  165 

concrete  fonii  that  wliicli  the  first  presents  merely  in  the  ab- 
stract. See  also  Sil.  Ital.,  as  above,  where  precisely  the  same 
tw(j  questions  stand  in  precisely  the  same  relation  to  each  other. 
Ineluctabile  temjts. — Not  incritabh',  but  out  of  which  there 
is  no  jwssihility  of  escapiinf  hy  any  exertion ;  therefore,  final,  that 
■shall  finish  and  utterly  destroy  i/ft,  as  Stat.  Thch.  J.  ^5  (of  the 
Nemean  forest) : 

*•  quippi'  ubtciita  comis,  ct  'inthninhUrs  umbra" 

[so  dense,  intricate,  and  large,  that  no  exertion  would  get  you 
out  of  it].  Senec.  Nat.  Qiiaed.  6.  7 :  "  Ineluctahiles  navigio 
paludes,  nee  ipsis  quidem  inter  se  per\'ias  quibus  incoluntur.  *" 
Ihid.  6.  8 :  "  Pervenimus  ad  immensas  paludes,  quarum  exitum 
nee  incolae  noverant  nee  sperare  quisquam  potest,  ita  implieitae 
aquis  herbae  sunt ;  et  aquae  nee  pediti  eladahilcs,  nee  navigio, 
<;[uo(l,  nisi  parvum  et  iinius  capax,  limosa  et  obsita  palus  non 
ferat."  Compare  our  author's  use  of  the  similar  verb  at  Geory. 
'2.  :2!f3  :  "  aqua  eluctabitur  omnis"  [the  whole  of  the  water  will 
make  its  way  out].  ilvairaXaiaTOQ  seems  to  be  used  in  the  same 
sense  by  Euripides,  Alre><t.  SS9  'ed.  Fix.) :  rvxa,  Tu\a  cvaira- 
Xaiarog  ijKft  [fatum,  fatum  ineluctabile  venit] ;  and  ck^uktoc  by 
the  same  author,  one  hmidred  lines  farther  on  in  the  same  play  : 
Kai  cr'ev  a^VKTOiai  \ep(jjv  ttAt  Oea  EfrrfioiQ. 

FuiMus  TROEs,  ^•ulT  ILIUM. — The  full  force  of  these  expres- 
sions will  be  perceived  hy  those  readers  only  who  bear  in  mind 
that  among  the  Eomans  the  death  of  an  individual  was,  not 
imfrequently,  announced  to  his  friends  by  the  word  fuit;  see, 
in  AVernsdorf's  Fo<tac Latini MInores,  "  Elegia  incerti  auctoris  de 
Maecenat.  morib."  : 

"  niollilms  ex  oiulis  alit^uis  tibi  priic  idct  huiuor, 
cum  dicar  subita  voce, _/«y.\AY>,  tibi." 

S..  also  riautus,  Trnc.  1.  2.  OJ : 

''hoiTCsco  misern,  mentio  quotios  fit  pni-tiuiiis; 
ita  paonc  tihi  fifit  I'hroucsiuni ;" 

and  Pseud.  2J^0  (ed.  Eitschl)  : 

.      .     '"Ba.   (iuis  (\st,  qui  luonnn  mi  olxupato  iiiob'stain  oiiliilit  !^ 
I's.  Qui  tibi  s()-;pitali-;  t'liit.      I«a.    ^[mtuost,  qui //(/^ ;  qui  o«1,  is  vivost  " 


IGG  AEXEIDEA         [320-327  .sacea— traxs. 

(where  there  is  a  play  upon  this  meaning  of  the  word).  Ihi(L 
Mosfc/I.  820  (ed.  Pdtschl)  Simo  (selling  his  house)  : 

.     .     .     ' '  Pol  niihi 
eo  pretio  empti  fueraut  olim.    Tkax.  Aiuliu  '  Fiierant '  dicere  ? 
vix  vidctiir  contineie  lacnimas  " 

(where  there  is  a  similar  play  upon  the  word  "  fuerant").  Com- 
pare also  Cicero's  announcement  of  the  execution  of  the  Catili- 
narian  conspirators,  "  vixeruut  ;  "  and  Schiller,  Mar.  Sfiiarf, 
act  4,  sc.  11 : 

.     .     .     "  jeno  /inf  (jvh'ht, 
■\vcim  icli  dies  Idatt  aus  nicinen  liandon  yeljc." 

Cliarlotte  Corday  in  her  letter  to  Barharoux,  written  on  the  cnc 
(if  her  execution,  and  preserved  in  Lamartine's  Hisfolrc  dcx 
Girondists  (44.  30),  refers  to  this  Eoman  mode  of  expression  : 
"  C'est  demain  a  huit  heures  que  I'on  me  juge.  Probablement 
u  midi  j\(urai  recii,  pour  parler  le  langage  Homain."  »So  alst> 
Manzoni,  II  Ciitquc  Maggio  (of  Napoleon)  : 

"  ci  f/< :  siccoiuc  iminoLile 
dato  il  mortal  sospii-o 
btette  la  spoglia  immemore 
orba  tli  tauto  spiro, 
fosi  percossa,  attonita 
la  terra  al  nunzio  sta." 

Accordingly  the  meaning  of  om'  text  is  not :  We  were  Trojans. 
]jut  we  Trojans  no  longer  exist,  Ilium  no  longer  exists,  all  is  past ; 
exactly  as  Aen.  7.  Ulo  :  "  sed  fortuna  fuit "  [its  fortune  is  j)ast 
and  gone].  From  the  Latin  fuit,  used  in  the  above  sense,  come 
both  the  Italian  fa  and  the  Erench  feu,  defunct,  as  is  placed 
beyond  all  doubt  by  the  plm-al  furent — "  Les  notaires  de  quel- 
ques  provinces  disent  encore,  au  pluriel,  furent,  en  parlant,  de 
deux  personnes  conjointes  et  decedees,"  Trevqux  ;  and  to  the 
i^ume  effect,  Furetiere.  Corresponding  to  this  use  of  the  past 
tenses  of  the  verb  sum,  emphatically,  to  express  deatJi,  i.  e.,  thi^ 
cessation  of  existence,  was  the  use  of  its  present  tenses  to  express 
life,  i.  e.,  the  continuance  of  existence  (as  Stat.  Silv.  1.  h.  1  : 

"«;*««,  io  Siiperi,  uce  inexoraliile  Clotlio 
Yolvit  opus.'' 

Hatth.  2.  18  :  "  Rachel  weeping  for  her  children,   and  would 


oo0-33o  POETIS RESIST.]        BOOK    IT.  \QY 

not  be  comforted,  because  they  are  not  {ovk  Ejtrt)."  Soph. 
An f iff.  567 : 

aW    TjSe  /xtvToi  fj.T]  \ey'.     on  yap  ecTT    en) 

and  of  its  future  tense,  to  expvei^s/afiire  existence,  /.  r.,  existence 
after  death,  as  Cie.  ad Fam.  0.  J:  ''Nee  euim,  dura  cro,  angar 
uUa  re,  cum  omni  vacem  culpa  :  et  si  non  ero,  sensu  omnino 
carebo." 

Et  ingens  glokia  teuckorim. — Heyne  need  not  have 
doubted  that  these  words  are  a  translation  of  Euripides,  Troad. 
r>81  : 

An'HKOM.  TTplV  TTOt'   7]/LLei/. 

Hkc.  Be^aK^  oA/3os-     /Se/Scwce  Tpoia. 

Andkom.       T\a/j.oov. 

The  similarity  is  far  too  great  to  be  accidental. 
Transtulit  argos.     Compare  Lucan,  2.  136  : 

"  tunc  cum  paeue  caput  muiuli,  leruuique  potestas 
mutavit  trcni-ilata  locum  "  kt-. 


330-330. 

portis  alii  bipatentibus  adsujnt 
millia  quot  magnis  unquam  yen  ere  mycenis 

OBSEDERE  ALII  TELIS  ANGUSTA  VIARUM 
OPPOSITI  STAT  FERRI  ACIES  MUCRONE  CORUSCO 
STRICTA  PARATA  NECI  VIX  PRIMI  PRAELIA  TENTANT 
PORTARUM  VIGILES  ET  CAKfO  >r ARTE  RESISTUNT 


VAIL  LECT. 

jfLWQUAM  [or  numquam]  II  |i.     Ill  Priuo. ;  Yen.  1472,  1  Mo  ;  Mil.  M7r>, 
1492  ;  Brcsc. ;  P.  Manut. ;  D.  Hcius. ;  Bcrsm. 


jgg  AENEIDEA       [330-335  pohtis— eesist. 

tTNQTTAM  [or  TJMQrAM]  I  Pal,  Med.  II M;  cod.  Camer.(Bersm.);  cod. 
Canon.  (Butler).  Ill  Ausou.  in  perioch.  20.  Iliad.  ;  Yen.  1470,  1471 ; 
N.  Heins.  (1671,  1676,  1704)  ;  HejTi. ;  Brunck;  Wakef. ;  Pott.;  Wagn. 
(ed.  Heyn.,  ed.  1861);  Thiel ;  Siipfle ;  Forb. ;  Lad.;  Haupt;  Ribb.  ; 
Coningt. 
0  Vat,  Botn.,  Ver..  St.  GitU. 


PoRTis  BTPATENTiBUS. — "  Variatuni  pro  simplici  :  patentes, 
a p  e  r t  a  e , "  Heyne.  ' '  Intelligemus  portas  duarum  val varum," 
Wao-ner  (ed.  Hejn.).  The  gate  was  two-valved,  hi/ores,  other- 
wise there  would  be  no  bi-  ;  it  was  also  open,  otherwise  there 
would  be  no  patentibus  :  and  so  Wagner  (1861).  Compare  La 
Xazionv  (newspaper),  Griugno  3  e  4,  1867:  "  Questa  ospitalita 
che  apre  a  due  battenti  le  porte,"  and  see  Rem.  on  10.  5. 

MiLLIA   QUOT    MAGXIS    UNQUAM  VENERE    MYCENIS. "  TotuUl 

versum  abesse  malim,  quot  enim  ex  illis  millibus  per  decern 
annos  caesos  esse  putare  licet ! " — Heyne,  mistaking  a  mere 
exaggeration,  very  natural  and  proper  in  the  mouth  of  the  ter- 
rified speaker,  for  the  positive  matter-of-fact  enunciation  of  an 
historian.  Ileyne's  error  has  been  pointed  out  by  Yoss,  and,  a 
rare  thing  for  that  critic,  without  any  bitterness  towards  a  man 
whose  desei-ts  in  respect  of  Virgil  were  at  least  not  inferior  to 
his  own.  He  contents  himself  with  quoting  Heyne's  expla- 
nation, and  adding  :  "  Melius,  augendi  gratia,  cum  Servio." 
Servius's  explanation  is  even  better,  more  full  and  explicit, 
than  it  has  been  represented  by  Yoss.  His  words  are  :  "  Ita 
vel  augendi  gratia,  vel  pertm-batus,  dicit  tantos  esse  Grraecos 
quanti  olim  venerint,  quasi  nemo  perierit  decennali  bello."  The 
only  defect  in  this  explanation  is  that  two  things  are  separated 
which  should  be  united.  The  explanation  should  have  been : 
"perturbatus  (metu)  auget."  In  similar  circumstances  now-a- 
days  one  would  say :  all  Greece  is  at  the  gates.  The  expres- 
sion, without  however  the  exaggeration,  is  Homeric;  see  II.  2 . 

ov  yap  iyai  (Tio  (pVfJ-i  x^P^'OTepof  fipoTOv  aWov 
efiuevai,  ocrcoi  afi    ATp6i5jjcr'  viro  IKiov  ■t)KQov. 

YlX  PRIMI  PRAELIA    TEXT  ANT   PORTARUM    VIGILES.       "  Ycl  ill 


S30-33.5  roRTis— EEsisT.]       BOOK  II.  169 

primo  introitu  collocati,  vel  periculo  primi,"  Servius  (ed.  Leon}, 
followed  by  Thiel,  Forbiger,  Wagner  (ed.  18G1  and  Qiiacst. 
Virgil.),  and  Conington.  "  Die  posten  der  ersten  nachtwaehe,"' 
Ladewig,  Gossrau.  I  agree  entirely  with  Servius  and  Wagner. 
Compare  Sil.  G.  1  : 

"  iam,  Tartessiaco  quos  solvcrat  acqiiore,  Titan, 

equos  iungebat  Eois 

littorilms,  ^;>v'//Hque  novo  Phaethonte  retecti 
Seres  lanigeris  repetebant  voUera  lucis," 

wliere  "primi"  and  "Seres"  occupy,  respectively,  the  same 
positions  in  the  verse  as  the  primi  and  portarum  vigiles  of 
om*  text,  and  wliere  the  meaning  is,  nearest  to  the  sun,  the 
Jirst  to  he  touched  hif  the  ravs  of  the  sun  ;  as  in  our  text  the 
meaning  is,  nearest  to  the  enemy,  the  first  to  come  in  the  u-aij 
of  the  enemij.  Primi  portarum  vigiles  may,  therefore,  be 
looked  upon  as  the  translation  of  the  Greek  Trpo^vXaKJc  (our 
pickets) — vigiles,  as  fvXaKfg,  expressing  the  function,  and 
PRIMI,  as  Trpo,  the  forward  or  foremost  position,  the  posi- 
tion towards  the  enemy.  Compare  (r#),  Aeneas,  Poliorc.  22: 
iypip/opivai  T£  wg  TrXncTTovg  a/nKvoi'  iv  roig  Kivcvvotg,  koi  7rav~a 
^vXa^ai  iv  Til  vuKTt,  IV'  oig  irXiKJTOi  Ka6'  {KaaT)]v  ^i/AakJjr  7rf)0- 
^vXaaauxTi.  [b].,  Aeneas,  ib.  :  Trpo({)vXa<T(Toiiv  r'  av  fK  -on' 
e-i  Tu)  Tiiy^ii  (jyvXaKiov  tt pocpvXaKSg  wEi.  (c),  Ibid.  26:  .  .  . 
^wvovvrag  ti  TropptvOiv,  ofrwg  av  iytoOt]  cav  KaOiVCi}  o  —po- 
^vXai,,  Kai  TTapaaKevaaijTai  an  ok  fnvtaOat  to  epwTWfiivov.  {ti), 
Xenophon,  Anab.  2  (ed.  Hutchins.  p.  120) :  Ot  o'  iiru  nXQov 
Trpog  Tovg  ir po(pvXaKag,  iL^i]tovi>  Tovg  ap^ovTag,  translated: 
hi  cum  ad  prinios  excubitores  venissent,  ubi  duces  essent  quae- 
rebant.     Compare  also,  [e],  Aen.  12.  577  : 

"  iliscurnmt  alii  ad  portas  y/r/'w^OAque  tnicidant,", 

where  "primes"  (not  here  termed  vigiles  because  it  was  not 
night)  must  be  the  same  irpo<pvXaKig,  or  pickets.  And  {./'), 
Aen.  12.  059,  wliere  we  have  a  pictm-e  precisely  the  parallel  of 
that  before  us  : 

.     .     .     ' '  soli  p-ro  portls  Messapus  ct  accr  Atinas 
sustcntant  acicm,"  &c 


170  AEjS'EIDEA  [341-357  choeoki?.— kabie!^ 


341-357 


CHOROEBUS — RABIES 


Choroebus. — Choroebus  i.s  the  Othiyoneus  of  Homer,  11.  IJ. 

JGl  : 

ev9a,  jxeffaiTvoMos  irep  ewv,  Aavaoicri  KeKevcras, 
lSo/j.evevs  Tpcoefffft  fifTaXfievos  ev  (pofioy  wpffev. 
ir€<pi'e  yap  OdpvovT]a,   Ka0Ti(rodei/ fySov  eovra, 
OS  pa  veov  iroAe/xoio  /neTa  /cAeos  ei\r]\ov9eL' 
r;T6e  Se  Ilptafioio  dvyarpwu  etBos  aptffTi^v, 
KaffffauSprji ,  avaeSvov'  virecrx^To  5e  fifja  fpyov, 
eK  Tpotris  aeKovras  anaxTefiev  vias  hxaicav. 

IxsAxo  cassandrae  incensus  amore. — Commentators  are 
divided  between  two  opinions  concerning  the  word  insano> 
whether  it  means  that  it  was  insanity  of  Choroebus  to  love 
Cassandra  at  all,  or  at  least  to  love  her  under  the  circumstances 
of  the  war  (  "  Insano,  quia  belli  tempore  amabat,"  Servius's 
(lUtcr.  "Insano,  because  it  hm-ried  him  to  his  ruin,"  Coningtou. 
"  Denn  ihn  brannt'  unsinnige  lieb'  um  Ivassandra,"  Yoss),  or 
whether  it  is  to  be  taken  as  the  ordinary  epithet  of  love — "  aut 
perpetuum  epitheton  anicu-is  est,"  Servius's  first  interpretation, 
adopted  by  Thiel  and  Forbiger,  and  with  which  I  entirely  agree. 
Insano,  as  here  used,  is  not  at  all  uisanc,  in  our  sense  of  the 
word,  but  insane  in  the  sense  in  whicli  everything  is  insane 
which  is  violent  or  passionate,  as  Hor.  0(1.  1.  10.  15  : 

.    ' .      "  bisani  leonis 
vim  stoiiiiiclio  jipposiuHse  nostro." 

Ovid,  Jlcroid.  7.  oJ  : 

"quid?  si  nescieiis  umatia  quid  aequora  possint." 

It  is  neither  madness  nor  foolishness  in  Choroebus  to  be  in  love 
with  Cassandra,  but  he  is  in  love  with  her  to  madness,  passion- 
ately in  love  with  her,  or,  as  we  commonly  say,  desperately  in 
love  with  her.     Compare  Plant.  Cure.  1.  3.  W  : 

"  nam  bonum  est  pauxillmu  aniare  sane;  liiscnc  noii  lionuni  est" 


o  11-357  cnoROKiJ. — kabies]    BOOK  II.  I7X 

[it  is  not  good  to  love  passionately]  ;  and  especially  Ovid,  A)i. 
Amat.  1.  371 : 

"turn  do  te  narret,  turn  persuadentia  verba 
addat,  ct  liisdiio  iiiret  amore  mori," 

M-here  "  insano,"  being  recommendatory  of  the  love  ("  persua- 
dentia verba  "),  can  by  no  possibility  signify  the  love's  irration- 
ality, can  only  signify  its  intensity. 

Understood  in  this  sense,  the  epithet  raises  our  respect  not 
only  for  Choroebus  but  for  Cassandra,  in  the  same  degree  as, 
understood  in  the  former  sense,  it  lowers  it ;  and  most  readers 
will,  I  think,  agree  with  me  that  that  interpretation  which  tends 
to  elevate  both  characters  in  our  estimation  accords  better  with 
the  drift  of  the  whole  passage  than  that  which  tends  to  depre- 
ciate both. 

Et  gener  .  .  .  FEREBAT. — Supplementary  to  vexerat,  as 
''  peplumque  ferebant,"  1.  4S4,  is  to  "  ibant." 

Ineelix. — As  "  suppliciter,"  1. 485,  belongs  both  to  "  ibant "' 
and  "ferebant,"  but  principally  to  "ibant,"  so  here  ixfelix 
belongs  both  to  venerat  and  ferebat,  but  principally  to 
^■E^'ERAT.  Wagner  has  dune  well  to  remove  the  He}'uian 
period  after  ferebat. 

Super  his. — "  His  verbis;  super,  autem,  in  super,"  Servius, 
correctly  (compare  1.  33:  "his  accensa  super"),  and  correctly 
followed  by  Weiekert,  Forbiger,  and  "Wilms.  Heyne,  explain- 
ing super  his  "posthaec,  inde,"  and  Wagner  (1861),  explaining 
ills,  "  ad  hos,"  have  missed  the  true  sense. 

luvEXEs  .  .  .  RUAMUS. — The  elder  Heinsius  incloses  all  the 
words  from  si,  the  younger  all  from  quae  sit,  as  far  as  steterat 
inclusive,  in  a  parenthesis.  Both  are  wrong,  and  Wagner  is 
right.  There  is  no  parenthesis  ;  the  train  of  thought  runs  on 
uninterrupted  :  si  vobis  cupido  .  .  .  videtis  .  .  .  excessere, 
with  its  climax,  succurritis  .  .  .  ruamus  .  .  ,  moriamur. 

MORIAMUR  ET  IN  MEDIA  ARMA    RUAMUS,    a    VdTifiOv  TiOOTiOOV 

of  which  we  have  an  exact  parallel  in  Eurip.  IIcc.  i?60  : 

Kiivi)  [Helen]  yap  a'Aeirei/  viv  [Achilles],  €S  Tpoiav  t   ayti' 


272  AEXEILEA    [341-357  choroeb. — uabies 

also,  Aen.  11.  o03  : 

' '  post  ogo  mibe  cava  miseraiKl.ac  coi-]ius  et  arma 
inspoHata  feram  tnmulo,  jiatriacquc  roponam  ;" 


Jhhl  3.  639 


sod  fii-^'itc,  o  inlsori,  fngitc  ;it<pie  a  littore  funcm 
ruuipitc.'' 


EXCESSERE  OMNES,  ADYTIS  ARTSQUE  RELICTIS,  DI  QUIBUS  IMPE- 
RII M  HOC  STETERAT. — Macrobius  says  {Sat.  5.  22)  :  "  Hoc  undo 
Virgilius  dixerit,  nullus  inquirit ;  sed  constat,  ilium  de  Euripide 
traxisse  qui  in  fabula  Troadihus  [28]  iuducit  ApoUinem,  cum 
Troia  capienda  esset,  ista  dicentem  : 

(70!  5e,  vMoofiai  yap  Apjftas  Ofov 
Hpas  AOavas  d' ,  ai  (rvi'e^ei\op  ^pvyas, 
\enrai  to  kKsivov  l\iou  0w/j.ovs  t    ejxovs' 
fpTjfxta  yap  iroXiv  orav  Xa^r]  Kani), 
vnfffi  ra  rwv  Oeoiv  ou5e  Tifiaadai  OeXei. 

Let  not  Christians  mock  a  touching  and  picturesque  superstition 
which  still  (how  few  are  aware  of  it!)  exists  among  themselves, 
handed  down  to  them  hy  the  piety  of  their  pagan  forefathers. 
See  Euga  e  Parrisit,  ed.  Eom.,  1845,  quoted  by  Camarda,  appen- 
dice  al  "  Saggio  di  Grammatologia  comparata  sulla  lingua 
Albanese,"  Prato,  1866,  p.  16:  "  Calezoime  pra  si  ka  kjilue 
t'  icunit  Zoies  e  Shkodres,  e  massannei  meunoime  me  dohii  te 
shpirtite  si  me  e  sbutte  per  me  passe  miscirier.  Njate  Shcodres 
aslite  nji  kjishe  tash  e  rennuome,  ne  te  tsilen  ishte  'nne  rue  nji 
figure  e  bukure  sheitnu shines  Meri.  Pos  niasi  forti  i  fort 
Shkanderbek  dikj,  Shkodra  raa  'nner  duore  turkjevet  e  kjo 
Tume  "nnen  charace.  Ate  chere  bani  rakji,  e  tash  kan  shkueme 
trp  kjinte  e  shtate  dhete  e  tete  viete  kji  Zoia  e  beecueme  tui  ike 
prei  assai  kjishe,  shcoi  afer  Ehomes  'nne  nji  te  vottser  catune 
kji  thochete  Genazzano  :  atie  kje,  edhe  ashte  'nneerue  prei  gjitli 
populite,  perse  ka  bame,  e  ban  deri  sote  shiime  mereculi.  Te 
lumete  ato  di  honaUje  Gjergjite  e  Sklavis,  kji  pas  kan  [sic] 
nafal-je  me  pertsiele  (persiel)  figuren  e  mreculuoshme  Zoies  <^ 
beecueme,  prume  prei  nji  shtiile  ziermite  naten,e  prei  nji  shtiib* 
ereiete  diten  !  Por  te  shemete  iu,  o  te  kershtenete  emii,  kji 
'mmeteni  pa  nannen  e  dashtnushrae  1   .   .   .  E  pse  o  nana  dasht- 


341-357  cnoEOEB. — k.ujies]     BOOK  II.  173 

nushmeia,  pse  hraJdlsc  hdhnlte  e  tuu,  pa  'nnime  cundra  aumik- 
jevet,  pse  s'  kee  xevap  per  birte  tui,  kji  kjain,  kji  gjinioin  task 
gadi  per  katter  scekule  pa  tii  ?  All  !  me  dukete,  kji  zoia  bee- 
cueme  m'  pergjegjo  :  ah  I  une  ika  prei  Shkodresper  mecatete  ;  e 
s'  iam  njite  allaa  perse  s'  kaii  pusliueme  nllaa  mecatete  ;  t'  pushoiii 
mecatete,  e  une  kame  per  me  njite  prape  I  .  .  .  '' — thus  trans- 
lated by  Camarda  :  "  Xarriamo  dunque  come  e  accaduta  la  f  uga 
della  Signora  (Madonna)  di  Scodra,  e  quindi  pensiamo  con  ^aIl- 
taggio  deir  anima  come  placarla  per  ottenerne  misericordia. 
Yicino  Scodra  e  una  cliiesa  ora  diruta,  nella  quale  era  onorata 
un'  immagine  (figura)  bella  di  Maria  santissima.  Dopo  clie  il 
forte  trai  forti  Scandergli  mori,  Scodra  cadde  nelle  mani  dei 
Turclii,  e  fu  posta  sotto  tributo.  In  quel  tempo  fece  davvero 
ipositivo),  ed  ora  sono  passati  trecento  settant'  otto  anni  clie  la 
Signora  benedetta  partendo  (fuggendo)  da  quella  chiesa,  passu 
vicino  a  Roma  in  un  piccolo  paese,  clie  si  domanda  Genazzano  : 
ivi  fu  ed  e  anclie  ora  onorata  da  tutto  il  popolo,  perche  lia  fatto 
e  fa  sino  ad  oggi  molti  miracoli.  Beate  quelle  due  famiglie  di 
Giorgio  e  Selavi  cbe  hanno  avuta  la  fortuna  di  seguitare  I'im- 
magine  miracolosa  della  Signora  benedetta  portata  da  una 
colonna  di  fuoco  la  notte,  e  da  una  colonna  di  nuvola  il  gioruo  I 
Ma  disgraziati  voi,  0  Cristiani  miei,  die  siete  rimasti  senza  la 
mamma  amorosa !  .  ,  .  E  perche,  0  madre  amorosa,  perche  hai 
abban donate  gli  orfaiii  tuoi  senza  ajuto  contro  i  nemici ;  perche 
non  hai  pieta  dei  figli  tuoi,  che  piangono,  ehe  gemono,  ora  so)t 
vicini  quattrocento  anni,  senza  di  te  ?  Ah !  mi  pare  clie  la 
Signora  benedetta  mi  responda  :  '  ah  !  io  mi  partii  da  Scodra  pei 
peccati  ;  e  non  sono  ritornata  (riaccostata)  ancora  ( ? )  perche 
non  sono  cessati  ancora  i  peccati ;  che  cessino  i  peccati,  ed  io 
ritornero  indietro  !  '  " 

Una  salus  vktis,  &c. — Compare  Amniian.  10.  2  :  "  Ut  solet 
abrupta  saepe  discrimina  salutis  ultima  desperatio  propulsare." 
Trog.  Pomp.  20.  o  :  "  Dura  honeste  mori  quacrunt,  feliciter 
viceruiit ;  nee  alia  causa  victoriae  fuit,  qiiam  quod  desperave- 
runt," 

Salus. — Not  safety,  but  preservation  of  life  (Gr.  «TWT»j/oja). 
We  cannot  express  the  meaning  Ity  a  single  word  in  English. 


171  AENEIDEA  [341-3.57  choeoeb. — eabies 

We  come  nearest  to  it  in  the  words  life  and  mlcation  :  "  the  only 
chance  we  have  of  life  (of  saving  our  lives,  of  salvation)  is  to 
despair  of  life  (of  saving  our  lives,  of  salvation)."  How  preg- 
nant of  meaning  the  expression  is,  is  shown  by  its  repetition  in 
the  same  line — salus,  salutem.  We  have  an  example  of  this 
use  of  salus  in  Ammian's  translation  of  the  reply  of  Alexander 
the  Great  to  his  mother,  when,  like  another  Herod's  wife,  she 
pressed  him  to  put  a  certain  person  to  death  in  compliment  to 
her  (14.  11)  :  "  Aliam,  parens  optima,  posce  mercedem  ;  hominis 
enim  sahis  benefieio  nullo  pensatm-."  Compare  also  Tui-nus  to 
Drances,  Aen.  11.  399:  "nulla  salus  hello"  \_not  there  is  no 
safety  in  war,  hat  there  is  no  salvation  for  us  in  war ;  war  will 
not  save  our  lives  and  liberties]. 

Additus  (verse  355)  refers  back  to  super,  verse  348. 
Improba  ventris  .  .  .  RABIES. — Improba  :  "  magna,"  Heyne. 
"  Magna  insatiabilis  voracitas,  et  fames  crucians,"  Forbiger. 
"  Avidus,  insatiabilis,  et  ob  id  audax  et  perstans,"  Forcellini — 
all  utterly  mistaking  our  author's  meaning,  no  less  than  Wag- 
ner, who  refers  us  to  Georg.  1.  119,  where  he  observes  on  "  im- 
probns  anser"  :  "Improbus  commune  nocentium  et  rapacium 
bestiarum  epitheton,  avidam  voracitatem  indicans,  lit  Aen.  9.  63  : 
12.  250;  omnino  improbus  est  quisquis  modum  non  servat 
■[)roptereaque  improbari  potest — cornix  assidue  crocitans,  versu 
388  ;  mons  vehementissime  incitatus,  Acn.  12.  687.  Tum  idem 
epitheton  in  laudem  versum  laborem  imprimis  acrem  indicat, 
infra  vers.  146  ;  de  pervicaci  studio  insidiantis  Arruntis,  Acn. 
11.767.  Intelliges  autem  feros  anseres,  non  domesticos." 
Nothing  can  be  plainer  than  that  all  these  so  various  and  even 
contradictory  meanings  have  been  assigned  to  the  word  im- 
probus without  the  least  regard  to  the  proper  signification  of 
the  word  itself,  and  merely  because  the  meaning  so  assigned  was 
c(msistent  or  at  least  not  inconsistent  with  the  context;  mereh" 
because  in  each  case,  the  word  being  understood  in  the  arbitrary 
sense  assigned  to  it,  the  passage  satisfied  the  a  priori  expectation 
of  the  commentator.  "  Improbus  mons"  was  "mons  vehemen- 
tissime incitatus"  because  a  mountain  which  fell  at  all  could  not 
but  fall  very  rapidly ;  "  improbus"  applied  to  "  labor"  was  a 


o41-3.j7  cnoROEB. — kabies]     BOOK  IT.  175 

term  of  as  great  praise  as,  applied  to  a  goose,  it  Avas  a  term  of 
great  dispraise,  for  no  other  reason  than  that  labonr  was  in 
itself  praiseworthy,  while  a  goose,  and  especially  a  wild  one, 
was  worthy  of  all  reprobation  for  its  destructiveness  to  the 
grass  ;  and  in  our  text,  improba  vextris  rabies  was  magna 
VENTRis  RABIES,  because  nothing  could  be  more  natural  than 
that  the  wolves  should  have  a  most  voracious  appetite.  But 
improbus  does  not  signify  either  "magnus,"  or  "  avidus,"  or 
"  insatiabilis ;"  neither  is  improbus  ever  a  laudatory  term. 
Improbus  is  always  a  term  of  reprobation,  always  means 
simply  wicked.  The  falling  mountain  is  "  improbus"  (wicked), 
on  account  of  the  ruin  it  brings  on  everything  which  comes  in  its 
way;  the  goose  is  "  improbus"  (wicked),  on  account  of  the  harm 
it  does  to  the  grass  and  crops  ;  labour  is  "  improbus"  (wicked), 
because  it  is  painful,  because  it  is  labom- ;  and  for  the  same 
reason,  viz.,  because  it  is  painful,  the  a'entris  rabies  of  the 
wolves  in  our  text  is  i:mproba  (wicked).  The  commentators 
liere,  as  so  often  elsewhere,  have  not  been  able  to  discern  the 
poetry ;  have  been  completely  puzzled  and  defeated  by  the 
ascription  of  moral  delinquency,  not  merely  to  brute  animals  but 
to  objects  incapable  of  all  feeling;  liave  forgotten  the  \aag 
avatSrjc  of  Homer  (J/.  ^.  521 ;  Od.  11.  50}'),  and  the  "  villanous 
saltpetre"  of  the  English  dramatist  (Kiiirj  Henri/  ^,  first  part, 
1.4): 

"  and  that  it  was  great  pity,  so  it  \\-as, 
this  villanous  saltjx-tre  should  he  digged 
out  of  the  ho^vels  of  the  harmless  earth, 
which  many  a  good  tall  felloM"  had  destroyed 
so  cowardly." 


170  AENEIDEA  [360  nox— oiiuu 

360. 

NOX  ATRA  CAVA  CIRCUMVOLAT  UMBRA 


"  Hie  accipere  possumus  perseverasse  quiclem  lunam,  sed  fumo 
olDSCuratum  eiiis  lumen,  qui  ex  magno  civitatis  incendio  move- 
loatur,"  Donat.  "  Hinc  apparet  oceidisse  iam  lunam,"  Servius. 
"  Nox  CIRCUMVOLAT,  quippe  alata,"  Heyne,  comparing  8.  300  : 

"  nox  ruit  ct  fuscis  tellurem  aiuplectitur  iilis," 

personifying  night  and  perceiving  no  difficulty.  "  AUerdings 
erhellt  der  mond  die  naclit,  aLer  er  wird  .  .  .  zeitweise  dm-cli 
Avolkeu  verhullt,"  Ladewig.  "  Die  nachthat  auch  wemi  sie  vom 
hellen  mondliclit  beleuclitet  ist  etwas  diisteres,  ein  ihr  eigen- 
tliiimliclies  helldiinkel ;  in  diesem  erscheinen  die  dunkeln  gelialt- 
losen  schatten,  und  erliohen  gerade  durch  ihr  dunkel  die  unheim- 
lichkeit  der  nacht,  durch  diese  hohlen  schatten  zeigt  sich  gerade 
richt  in  dem  mondscheine  die  schwarze  natur  der  nacht,  die 
schwarze  nacht,"  Kappes,  Progr.  cles  Lyceums  zu  ConstanZy 
Constanz,  1863.  "  Nox  .  .  .  umbra  aliunde  assuta  esse,  coul. 
340,  coniecit  Ortuinus,  cui  adsentiri  mavult  Peerlkampus  quam, 
ex  Her.  Senn.  2.  1.  58,  xox  in  nwrs  mutare ;  et  legit  xox 
(Servius :  nobis  tibicen  sane,  sed  is  Yergilianus  videtur,  cf. 
397,  420,  621,"  Eibbeck. 

At  the  bottom  of  all  these  glosses  lies  that  great  and  funda- 
mental error  which  I  have  so  often  had  occasion  to  point  out  in 
the  course  of  these  remarks,  viz.,  that  of  taking  figurative  and 
poetic  for  literal  and  prosaic  :  an  error  scarcely  less  fatal  to  the 
exposition  and  understanding  of  Virgil  than  of  Holy  "Writ, 
although — happy  chance  for  Virgil's  commentators  no  less  than 
for  the  world  I — not  to  be  arbitrated  by  the  same  arbitrament. 
It  is  not  literal  night  which  CIRCUMVOLAT, /«^6'  about,  Aene&s  and 
his  companions  ;  it  is  the  night  of  the  tomb,  the  darkness  of  the 
grave,  the  shadow  of  death.     Compare  6.  866  : 

"  sed  nox  atm  caput  tristi  circiinivolat  umbra." 


360  Nox— umbea]  book  II.  177 

The  words  are  almost  identical,  yet  no  one  dreams  or  ever 
dreamt  that  it  was  real  literal  night  which  Aeneas  and  the 
8ibyl  saw  flitting  about  the  head  of  Marcellus.  As  surely 
as  it  is  the  gloom  of  death,  the  shadow  of  a  premature  tomb 
which  flits  about  the  head  of  Marcellus,  so  surely  is  it  the 
shadow  of  a  premature  death  which  flits  about  Aeneas  and  his 
companions — vadimis  iiaud  dubiam  in  mortem,  the  theme 
(see  Rem.  on  1.  550),  of  which  our  text  is  the  variation.  In  both 
places — here,  as  in  the  sixth  book — it  is  fgundice  not  real 
night  which  is  spoken  of,  exactly  as  it  is  figurative  not  real  night, 
the  darkness  of  death,  the  darkness  of  the  grave,  which  is  spoken 
of  in  the  Homeric  original  {Od.  20.  351),  where  the  destruction 
which  is  about  to  overtake  Penelope's  suitors  is  spoken  of  under 
the  same  allegory  imder  which  the  destruction  impending  over 
Aeneas  and  his  party  is  spoken  of  in  our  text  : 

a  5eiA.0(,  TL  KUKov  To5e  Tracrp^ere  ;  vvKri  fxev  v/j,€Ci)v 
fiKvarat  K€<f)a\ai  re,  Trpoaccira  t€,  vepOe  t€  yovva' 
ot/jLwyj}  Se  SeSrjf,  SeSaKpwrai  5e  irapftai' 
aifiari  5'  eppaSarat  rotxoi  KaAat  re  fi((To5/j.ar 
ftSooKaiv  5e  irXeov  izpodupov,  irKny)  Se  Kai  av\i], 
le/jifvujv  E.p(l3oaSf  vno  (^o<pov  rjeXtos  Se 
ovpavov  i^a-noKiii\i  kukij  5'  eTriSeSpo^ei'  ax^vs. 

Compare  also  (a),  Quint.  .Smyrn.  12.  540  (Cassandra  warning 
the  Trojans) : 

a  SeiAot,  vvv  f^i)fX€V  xrwo   ^o<pov    a/x<pi  yap  i^fiiv 
f/j.TrKeioi'  Ttvpos  affrv  Kai  aiixaros,  T)5f  Kai  otrov 
\evya\eov  iravTT]  Se  rtpaara  SaKpuoevra 
adavaTOt  (paivovcTL.  Kai  (v  ttoCi  Kft/nfO'  oAedpov. 

(b),  Sil.  9.  44  (Aemilius  l^iidlus  adjuring  A'arro  not  to 
expose  his  soldiers,  "has  aninias,"  to  certain  destruction  bv 
immediately  engaging  in  battle  with  Hannibal — adjuring  tliem 
too,  not  in  the  night,  but  in  the  broad  daylight)  : 

"  '  per  totios,'  inquit,  '  concussae  nioenia  Roniao, 

perque  has,  >io.f  Stygia  quas  iarn  circumvolat  umbra, 
insontcfs  anima.s,  cladi  parce  obvius  ire'  " 

(c),  and  the  less  figurative,  less  mistakeable,  language  of  Horace, 
Sat.  2. 1.  58  :  *'  Mors  atris  circumvolat  alis,"  where  we  have  not 

HENUY,  ARNEinEA,  VOL.  II.  12 


i78  AENEIDEA  [360  srox — umbea 

only  the  circumvolare  but  the  very  ater  of  our  text  applied 
to  death  under  his  own  proper  name,  [d],  and  of  Falisc.  Cyneget. 
J/i7 : 

*'  Btat  fatum  supra,  totumquc  avidissimus  Orcus 
pascitur,  ct  iiigris  orbem  cbrumsonat  alis," 

where  we  have  death  again  ("  Orcus")  preying  like  a  greedy 
vulture  on  the  world,  and  swooping  round  it  on  his  black  noisy 
wings.     Also  (c),  Stat.  Thch.  1.  ^6  : 

"  impia  iam  luerita  scrutatus  lumina  dextra 
merserat  aetenia  damnatinn  nocte  pudorem 
Oedipodcs,  longaqiie  animam  sub  morte  tenebat. 
ilium  indulgcntem  tenebris  imaeque  recessu 
sedis,  innsper-tos  caclo  radiisque  penates 
.servantciii,  tiiincn  as^siduis  circiimvolat  alis 
saeva  i/iis  aniiui,  scclcrumquo  in  pcctore  Dirae," 

where  conscicnisness,  the  figurative  day  or  light  of  life,  flits 
"  assiduis  alis  "  about  Oedipus,  exactly  as  in  our  text  death,  the 
figurative  night  of  life,  flits  cava  umbra  about  Aeneas  and  his 
companions,  (y),  Stat.  Silr.  o.  1.  216  (of  Abascantius  mourn- 
ing at  his  wife's  funeral) : 

.     .     .     ' '  scd  toto  spcclatur  in  agmine  coniux 
solus ;  in  liunc  magnae  flectuntur  luniina  Romae, 
ceu  iuvenes  natos  suprema  ad  busta  ferentem  : 
is  dolor  in  Aultu ;  tantum  crinesque  genaeque 
«ot'i!i*  babent" 

\_therc  is  so  much  of  )ii(j/tf,  i.  e.,  f/ie  nlijld  {tJic  darjiucss)  of 
Hades  {of  death,  of  the  grnre),  about  them'],  {g),  Luoan,  7.  177 
(of  the  omens  preceding  the  battle  of  Pharsalia)  : 

"  inque  vif^eni  vultus  tenebiis  niirantur  apertos, 
et  pallere  diem,  galeisque  incumbere  noetem, 
defunctosque  patres,  et  cunctas  sanguinis  umbras* 
ante  oculos  volitnro  suos" 

[tlteir  fares  are  covered  u-ifh  darkuess  ;  the  day  hses  its  colour,  and 
night  (i.  e.,  the  g/ooui  of  death)  broods  on  their  helmets]. 

As  lux  is  life  (see  Rem.  on  6.  721),  life  considered  as  light,  so 


*  This  reading  makos  better  sense  thnn  the  alifcr  : 

"  dcfunctos  uhilnrc  patres,  ct  sanguinis  umbras.' 


.360  xox— uhbeaJ  book  II.  170 

uox  is  death,  death  considered  as  darkness,  Hades,  i.  e.,  afi^rjc, 
■uhl  Hon  est  ridere,  as  {h),  Aen.  6.  838  : 

"  ooncorfles  aniniae  nunc,  et  dum  noctc  premuntiir, 
hcii,  qiiantum  inter  se  bclltim,  si  liimina  vitae 
attigerint,  quantas  acies  stragemque  ciebimtl  " 

Compare,  in  addition  to  the  above  (#),  Hor.  Cann.  1.  U-  Id : 
*'  lam  te  premet  uox,  fabulaeque  manes"  (in  both  which  examples 
nox,  the  night  of  death,  i.  e.,  death,  not  circumroJat,  flits  about 
ready  to  ahght  on  you,  but  actually  alights  and  oppress*?^ 
{p remit)).     [J],  Hor.  Od.  1.  28.  15  : 

''  omncs  una  manct  no.r, 
et  caleanda  semel  via  leti' ' 

(in  which  example  "nox  "  (death)  neither  oppresses  nor  fliis 
round  thi'eatening  to  oppress,  but  awaits  at  a  distance.  We 
have  thus  the  three  degrees :  manef,  at  a  distance  ;  circumvoUdy 
close  at  hand  ;  premit,  actually  on  you  :  to  Avhich  may  be  added 
a  fourth  degree,  more  than  circiiiiirohd  and  lessthsLupremit,  viz., 
eirc-KHidaf,  entirely  surrounds  and  encloses;  as,  Georg.  I/..  ^.07 
(Eurydice  speaking) : 

.     .     .     "  feror  ingenti  circumdata  nocte, 
invalidasqne  tibi  tendens, hen  1  non  tna,  palmas"). 

Compare  also  (He),  Eurip.  loti,  1^65  (Creusa,  who  has  just  found 
her  son  Ion  alive,  whom  she  believed  to  have  perished  when  he 
was  exposed  at  his  biith)  : 

o  Ti  jTiyeveTas  S0/U.0S  ovKeri  vvKra  SepKfrai, 

(where  we  again  have  in  the  one  sentence  both  figures  :  seehnj 

night  equivalent  to  dead,  and  fiocing  the  light  equivalent  to  living  : 

as   we  have  also  both  figures  (#),   Senec.  Theb.   "2^7  (Oedipus 

speaking)  : 

.     .     .     ''  pvotiniLs  qnosdam  cditos 
iio.r  orcnpavit,  et  novae Inci  abstnlit"). 

(##•),  Aesch.  Chorph.  ')1  (ed.  Ahrens)  : 

avr}\iot,  ^poTOffTvyets 
Svo<poi  KaKvTTTOvai  So/j.ous 
SeffTTOTwu  OavaTotcri 


180  AE:N^EIDEA  [Seo  sox— umlea 

[sunless,  hateful,  darkness  covers  the  house  with  deaths  (I.  e.,  the 
darkness  of  death  covers  the  house)'],  [n),  Soph.  Oed.  Colon.  1680 
(Antigone  after  the  death  of  Oedipus)  : 

Ti  yap,  OTit)  /urjr'  A/J17S 
fiTjTe  irovTOS  avTiKvpcrev, 
affKOTTOi  5e  irKaKfS  ffxapxpav 
(V  a(pavei  rivi  /xopM  (ptpofxivow  ; 
TuKaiva-  voiv  S'  oKedpia 
vv^  €7r'  Ofi/xaffiv  fiffiaKe, 
irojs  yap  ri  tiv    airiav  yav 
irovTiov  kXv^uiv    a\ufJievai  fiiov 
SvcroiffToy  f^o/xtv  Tpo(pav ; 

[_nkjht  (i.  e.,  the  shadow,  the  darkness,  of  death)  hath  come  over  mif 
eyes :  "  Quid  enim  ?  utpote  in  quern  nee  Mars  nee  pontus  irruit ; 
sed  quae  oculos  fugiunt,  inferorum  loca  eum  ahlatum  absorpse- 
Tunt  incomperto  leti  genere"].  (o),  Horn.  11.  16.  567  [oi  Jupiter 
bringing,  not  real  night,  but  the  darkness  of  death,  wkt  oXor/i/, 
over  those  who  were  combating  for  the  corpse  of  Sarpedon)  : 

Zeus  5'  eirt  wkt'  oAotiv  Tavvffe  Kpanpr]  vct/xiut], 
o<ppa  <pi\ct!  irepi  iratSi  /xaxi^  u\oos  irovos  tirj. 

(p),  Ovid,  Met.  1.  721  (apostrophizing  Argus,  whom  Mercury 
has  just  killed)  : 

"  Arge,  iaces 

.     .     .     centumque  oculos  nox  occupatuna" 

[^one  darkness  of  death],    {q),  Ovid,  3Iet.  5.  70: 

..."  at  ille 
iaiu  nioriens,  oculis  .siil)  noctc  natantibus  atra, 
circumspexit  Athin' ' 

[the  approach  of  dark  night  (i.e.,  of  death)],     (r),  Clsmd.  Bapf. 
Pros.  2.  221  (Proserpine  to  Dis)  : 

' '  noctc  ttia  coutcntxis  abi ;  qviid  viva  sepultis 
adiuisccs?  nostrum  quid  proteris  advena  mundum?" 

[content  with  thine  otcn  flight  (i.e.,  the  niyht  of  Hades)].     («), 
Claud.  Raj^t.  Pros.  3,  p.  220  :    "  no,r  sua  prosequitur  currum" 


5G0  Nox— umuea]  book  II.  181 

[A/.b-  own  night  {the  dar/ciioss  of  Hades)  accomjmnies  the  chariot  (o£ 
Dis)].     (f),  Claud.  Eapt.  Pros.  3,  p.  80  : 

' '  sed  tunc  ipsa,  sui  iam  non  ambagibus  iillis 
nuntia,  matcrno  facies  ingesta  sopori. 
namque  videbatiir  tenebroso  obtecta  recessu 
careens,  et  saevis  Proserpina  vincta  catenis, 
non  qualcm  Siculis  olini  mandaverat  arvis, 
nee  qiialem  roseis  nuper  convallibus  Aetnae 
suspexere  dcae.    sqnalebat,  piilclirior  auro, 
caesaries,  et  vox  ocidoriim  infeccrat  ignes, 
exhaustusque  gelu  pallet  rubor,  ille  superbi 
flammeus  oris  lionos,  et  non  ccssura  pruinis 
nienilira  colorantiu-  pieei  caligine  regni." 
(if  ,SU.  8.  100: 

"  hen  sacri  vatum  en-ores  I  dum  ninnina  >iocfiH 
eliciunt,  spondentque  novis  medicaniina  cuiis, 
quod  vidi  decepta  ncfas  ?" 

(«•),  Sil.  13.  707  (the  shade  of  Paidlus  to  8cipio)  : 

"  lux  Italuni,  cuius  spectavi  Martia  facta, 
multuni  uno  maiora  viro,  descendere  nocti, 
atquc  habitanda  scniol  subigit  quis  visere  regua?" 

(w),  Sil.  5.  241  : 

.     .     .      "  nisi  qiieni  Deus  ima  colentum 
damnasset  Stygiae  iiocti." 

(.*•),  Sen.  Here.  Fur.  970  (Megara  calling  on  Hercules,  who  is 
in  Hades,  to  return)  : 

"  emerge,  coniux,  atque  dispulsas  nianu 
abrunipe  tenebras  ;  nulla  si  retro  via, 
iterque  dausum  est,  orbe  diducto  redi  ; 
et  quidquid  atra  nocte  possessum  latet, 
•  emitte  tecum," 

where  "  tenehras  "  is  the  darkness  of  Hades,  and  "  atra  nocte  " 
the  dark  night  of  Hades,  (f^),  Sil.  13.  270  :  "  duni  copia  noctis" 
[irhilst  we  have  the  power  to  die,  whilst  we  maij  die  if  we  please j. 
(«),  Sil.  13.  12G  : 

"haec  [ceiTa],  acvi  vitaeque  tcnax,  felixquc  senectam 
niille  indefessos  viridem  duxisse  per  annos, 
8eclorum  numero  Troianis  condita  tecta 
aequabat ;  sed  enim  longo  iiox  venerat  aevo."* 

*  Upon  this  passage  Ernesti  icmaiks  :   "  Meo  sensu  voc.  )WffiK  nude  positum 
nunc,  pracsertim  dc  ccrva,  nliquid  dnri  liabef,   quamvis  mortis  notioiii  significandac 


182  A-EXEIDEA  [360  yox—vmnix 

Compare  also,  (<"#■),  our  own  Shakespeare,  Julius  Caesar,  act  5, 
se.  8  (Brutus  after  the  battle  of  Philippi)  : 

"  night  hangs  upon  mine  eyes  ;  my  bones  wonld  rest; 
that  have  bnt  laboured  to  attain  this  hour." 

To  all  these  instances  we  may,  perhaps,  add,  filially  (ft"),  Sil. 
2.  574,  where  the  true  reading  is  very  probably  not  "  morte 
obita,"  but,  with  the  Oxford  and  Cologne  MSS.,  "nocte  obita/' 
As  nox  is,  figuratively^  death  (the  darkness  of  death),  so  it 
is  also  sometimes  figurativel}' -s'/f ^7^  (the  darkness  of  sleep),  ex.  (jr. 
4.  529  : 

.     .     "  neqne  unqnam 
soh'itur  in  sonino?,  oculisve  ant  pectoro  noctem 
accipit," 

where  the  second  clause  is  a  mere  variation  of  the  first,  and 
"  noctem  "  (the  darkness  of  sleep)  is  used  instead  of  "  somnos"' 
(sleep  itself),  in  order  tliat  the  identical  word  may  not  be  re- 
peated. 

With  the  use  of  nox  for  mors  compare  the  use  of  lux  (and 
(ItaoQ  in  Greek)  for  salus  (Gei-m.  heil,  Eng.  salvation),  as  Aot, 
ri.  281 : 

"o  Jh.c  Dardaniae.  spes  o  fidissinia  Texicrum," 

andHom. //.  ir.  6iJ; 

Kai  Tco  fjL(v  (paoi  T\KQev,  a/xwe  Se  vrjKefS  "Ofxap, 

where  <^aoq  is  so  entirely  salus,  and  the  original  meaning  so  en- 
tii'ely  out  of  view,  that  ^ooc  is  opposed  to  rjjuap,  exactly  as  in 
our  text  NOX  is  so  entirely  death  and  the  original  meaning  so 
entirely  out  of  view,  that  our  author  is  not  prevented  from  using 
the  expression  illtus  noctis  in  the  very  next  line  by  any  appre- 
liension  that  the  reader  might  understand  the  noctis  of  that  lino 
to  be  the  nox  of  the  preceding,  and  to  have  illtus  added  to  it 


jiassim  adhibuerunt  snmnii  poetae.  Ita  et  infra  vs.  270  ;  8.  141  ('  Di  longae  noc- 
tis');  Ovid,  Heroid.  10.  112  :  '  aetema  nox.'  "  The.se  observations  Ernesti  wonld 
hardly  have  made  if  he  had  been  awai'e  of  the  word  having  been  equally  "nude 
])Ositum  "  in  the  same  sense  no  less  than  twice  by  Yirgil,  and  of  the  constant  use 
made  both  by  his  own  author  and  Yirgil,  and  others,  of  lux  without  any  explann- 
tfiry  adjunct,  in  the  scn-^e  of  lifr. 


360  xox— rMBEA]  BOOK  11.  183 

for  the  express  purpose  of  fixing  it  to  be  so,  and  o  preventing 
the  reader  from  mistaking  it  for  any  other  (see  Hem.  on  2. 
586).  Compare  Eurip.  Elect r.  86G  (ed.  Fix)  (Electra  exulting 
in  Orestes'  murder  of  Aegisthus)  : 

oi  (peyyos,  co  TfOpt-mrov  tjAiou  (Te\as, 
w  yaia  Kai  vu^.  ijy  eSepKo/jLijv  napos, 
vvy  ofjLfxa  rovfjLOV  a^iirrvxcu  t"  e\ev9fpot, 
ewfi  TTarpos  TreTrrcoKfu  Atyiffdos  (povevs 

^where  the  (p^yyot;  and  TeOpimrov  vXiov  aiXag  are  not  the  real 
light  of  day  and  splendour  of  the  four-in-hand  sun,  hut  spiritual 
light,  the  light  of  the  soul,  i.  c,  jo}-  and  rejoicing  ;  and  yma  and 
l■u^,  not  earth  and  night,  but,  as  we  woidd  say,  the  mortal  gloom 
or  darkness  of  the  soul,  i.e.,  sorrow  and  mourning).  Compare 
also  Eurip.  Med.  8^7  (ed.  Fix)  : 

aei  5(a  KaixtrporcLTOv 
Paivoyres  affptas  atOepos. 

Quint.  Calab.  11.  507  (of  the  combat  between  Memnon  and 
Achilles,  in  which  Memnon  is  killed)  : 

i<ai  vv  Ke  5r]  fiaKapecraiv  a.ueiAfX"?  efxireffe  Sripts, 
fi  firi  vtt'  ivvicn7)cn  Aios  /j-eyaKofipe/xeTao 
Soiai  ap'  a/j.(poT€poi(ri  Oocos  eKarepde  irapearav 
Ktjpfs'   ( pepLvatri  fj.ev  e^r)  ttoti  Me/xfovos  -qrop, 
tpaiSp'r]    5"  a./j.<p'  A^iATja  haCcppova' 

See  Rem.  on  "  morte  resignat,"  4.  244. 

CiRCUMVOLAT,  irifmriTtTai,  TrepnTOTurai,  flits  about  like  a 
rapacious  bird — a  hawk,  or  kite,  or  eagle — readj'  to  pounce  upon 
its  prey.     Compare  0\'id,  Met.  2.  716 : 

"  ut  volucris  visis  rapidissima  miluus  extis, 
dum  timet,  ct  densi  circunistant  .sacra  miiiistri, 
flectitur  in  gyriitn,  noc  longius  audet  aLire, 
spemquo  .suam  motis  avidus  cirntmrolat  alis.'' 

Oed.  Tyr.  U81  (Chor.,  of  guilty  Oedipus)  : 

Ta  5'  art 
^uvTa  iffpiTTOTaTai 

[the  Delphic  ora(?les  Jfi/  about  him  alwnys  no  matter  where  lie 

goes]. 


184  AENEIDEA  [360  xox— vhbra 

Independently  of  all  argument  di-awn  from  the  parallels 
afforded  both  by  Virgil  himself  and  other  writers,  this  word 
alone  is  sufficient  to  show  that  the  night  spoken  of  can  by  no 
possibility  be  natural  night,  the  night  time,  inasmuch  as  natu- 
ral night,  the  night  time,  whether  literal  or  personified,  never 
flits  about  (circumvolat),  ready  to  alight,  but  not  alighting, 
but  on  the  contrary  is  always  either  present  or  absent,  or  if 
neither,  is  coming,  or  going,  never  flits  about  without  alighting. 
Therefore  nox  silet,  incubaf,  praecipitat,  ruif,  est,  oiifcrt,  subif, 
operit,  tenet,  torqnet,  contingit,  irwertit,  aUt,  adest,  agifur,  incipit, 
rcmt,  transit,  but  so  far  as  I  know  never  circumvolat.     It  follows 
that  the  nox  of  our  text  is  neither  literal  night,  the  night  time, 
nor  the  literal  night  personified,  the  goddess  Nox,  but  figurative 
night,  the  night  or  darkness  of  death  or  the  grave.     If  it  is  the 
real  literal  night  which  circumvolat  about  Aeneas  and  his  party, 
they  must  be  in  the  day,  and  only  occasionally  shadowed  by 
the  night,  which  is  absurd.     If  it  is  the  goddess  Night  whicli 
CIRCUMVOLAT  about  Aeneas  and  his  party,  why  does  she  only 
flit  about  and  not  alight  ?  why  does  she  only  circumvolare  abmit 
those  whom  night,  no  matter  whether  physical  or  personified, 
has  already  involved — 

"  vertitur  interea  caelum,  et  ruit  oceano.nox, 
involvens  umbra  magna  terramque  polumque 
Myrmidonumque  dolos." 

How  is  this  picture  to  be  reconciled  with  the  alleged  picture  in 
our  text,  whether  of  real  literal  night  or  the  goddess  Night 
only  flitting  about,  not  already  alighted  on,  Aeneas  and  his 
comrades  ? 

Nox  ATRA  CAVA  CIRCUMVOLAT  UMBRA  ouce  rightly  Under- 
stood, a  new  light  breaks  in  on  the  whole  context,  and  the  etio- 
logy of  the  description  stands  clear  before  us.  Death,  death, 
death,  everywhere,  before,  behind,  around,  is  the  picture  the 
poet  has  in  his  mind,  and  which  he  presents  to  his  reader  in 
every  variety  of  form  and  colour.  Death  has  been  suggested 
to  Aeneas  in  his  dream  by  the  vision  of  the  mangled  Hector. 
Death  is  his  first  thought,  as,  roused  from  his  sleep,  he  rushes 
out  of  his  house,  "  pulchi-umque  mori  succurrit  in  armis."  Death 


iiOO  Nox — umbra]  book  II.  185 

is  tlie  first  word  of  the  first  person  he  meets — "Fuimus  Troes :" 
ice  are  all  lost,  all  dead  and  cjone.  Death  is  his  own  first  word  to 
the  little  band  which  gathers  round  him  (moriamur  et  in  media 
ARMA  RUAMUs).  It  is  to  death  he  goes  with  them  (vadimus 
HAUD  DUBiAM  IN  mortem)  ;  it  is  death,  the  darkness  of  death, 
which  flits  about  them  as  they  go  (xox  atra  cava  circumvolat 
umbra).  "  AVho,"  he  exclaims,  "  shall  tell  the  deaths  of  that 
fatal  night  ?"— 

QUIS  CLADEM  ILLIUS  NOCTIS,    QI.  IS  Fl  NERA  FANDO 
EXPLICET  ? 

It  is  death  in  its  concretest  form  which  is  on  every  side  of  them, 
in  the  streets,  in  the  houses,  in  the  very  temples  of  the  gods — 

PLURIMA  PERQUE  VIAS  STERNTNTUR  IXERTIA  PASSIM 
CORPORA,   PERQUE  DOMOS  ET  RELIGIOSA  DEORUM 
LIMINA. 

His  very  enemies  are  dying  beside  him  (victoresqite  cadunt 
DANAi),  and  everything  is  one  picture  of  mourning,  fright,  and 
death — 

.   .   .   CRUUELIS  URiaUE 
LUCTVS,  VBIQUE  PAYOR,  ET  PLURIMA  MORTIS  IMAGO. 

To  the  objection  that  Aeneas  does  not  die — on  the  contrarj', 
escapes  and  lives  to  tell  the  story — the  answer  is  supplied  by 
Aeneas  himself.  The  whole  of  the  little  band  except  three, 
viz.,  Iphitus,  Pelias,  and  Aeneas  himself,  perishes.  Choroebus 
falls,  Kipheus  falls,  Hypanis  falls,  Dymas  falls,  Pantheus  falls, 
and  if  Aeneas  himself  does  not  fall,  it  is  because  the  fates  do 
not  allow  it,  not  because  he  was  not  every  moment  in  danger  of 
falling : 

"  Iliaci  eineres  et  fiamma  oxtrcma  meoruni, 
tester  in  occasu  vestro  nee  tela  nee  iillas 
vituvisse  vices  Danaum,  et,  si  fata  fuisscnt 
nt  caderem,  meruisse  manu." 

Similar  to  the  indication  of  death,  whether  present  or  ne.-ir 
at  hand,  by  darkness,  but  of  less  frequent  occurrence  among 
writers  and  infinitely  more  striking,  is  its  indication  by  mouldi- 
ness,  a^Ballafa  di  Gareitfiiia  (Camarda,  appondice,  p.  98)  (Gareu- 


186  AEIs^EIDEA  [3G0  xox— fmuka 

tina  addressing  the  ghost  of  Constantine,  which  she  takes  for 
Const autine  himself)  : 

KocTTavTivr,  ijxv  fivKa, 
vje  irseyye  re  kckJc  ov  asox^  \ins.  ffsoye^, 
KpaxCTC  [wis.  Kpay'\  rov  [/H.t.  t'  cv^c  ?  t6']  yjepi  re 
j(xve  re  fj.ovyov\ovafii  tc  [/iouxouAouayut  Te\. 

Tapevrivc,  fiorpa  i/xe, 
Ka/xvoi  ffsKovirera^CT 
Kpax^TC  \jns.  Kpayere]  jxc  novyovKoi  [/uoi/xonXoi]  ; 

thus  translated  by  Camarda  : 

"  Costantino,  fratel  mio, 
un  segno  funesto  io  veggo, 
le  spalle  tiie  spaziose 
sono  ammuffate.  , 

"  Gareiitina,  sorella  mia, 
il  fiimo  dei  moschetti 
le  spalle  mi  covri  di  muffa  [mi  fece  ammuffii-e]." 

Cava. — Hejne  is  right  (  "  Quatenus  ipsi  ea  circumdantur";, 
and  Conington  well  quotes  1.  520,  "  nube  cava  .  .  .  amicti."  The 
English  expressions  under  cover  of  the  night,  under  cover  of  the 
darkness,  are  analogous.     Compare  also  Sil.  13.  25-1 : 

"  et,  ni  caeca  sliut.  terras  nox  conderet  atro," 

where  the  same  notion,  viz.,  of  embracing,  containing,  or  en- 
veloping, is  expressed  by  "  sinu,"  as  is  expressed  by  cava  iu 
our  text. 

It  is,  however,  questionable  whether  cava  should  not  be 
regarded  as  equivalent  to  iucoie,  Germ,  leer,  Engl,  empty. 


061-369  QFis— imago]  book  IT.  187 


361-369. 

QUIS  CLADEM  II.I.IUS  NOCTIS  QUIS  FUNEKA  FANDO 
EXPLICET  AUT  POSSIT  LACRYMIS  AEQUARE  LABOR^S* 
URBS  ANTIQUA  RUIT  MULTOS  DOMINATA  PER  ANXOS 
PLURIMA  PERQL'E  VIAS  STERNUXTURf  INERTIA  PASSIM 
CORPORA  PERQUE  UOMOS  ET  RELIGIOSA  DEORUM 
LIMINA  NEC  SOLI  POENAS  DANT  SANGUINE  TEUCRI 
QUONDAM   ETIAM  VICTIS  REDIT  IN  PRAECORDIA  VIRTUS 
VICTORESQUE  CADUNT  UANAI  CRUDELIS  UBIQUE 
LUCTUS  UBIQUE  PAYOR  ET  PLURIMA  MORTIS  IMAGO 


Illius  noctis. — Not  referring  at  all  to  the  nox  of  the  imme- 
diately preceding  Yerse  (which,  as  we  have  just  seen,  is  not  the 
j-eal  literal  night,  or  night  time,  the  figuratiYe  night  of  death), 
hut  to  the  night  which  he  has  been  for  some  time  describing, 
and  which  has  not  been  specially  mentioned  since  verse  250  : 

*'  vertitur  interea  caelum  et  niit  oceano  «o.r, 
involvens  umbra  magna  terramqiie  polunique 
^lyrmidonumquc  dolos." 

Therefore  the  illius,  that  n'ujht,  that  fatal  night,  the  last  of  Troy. 
The  only  excuse  which  occurs  to  me  for  this  so  deceptive  use  of 
the  same  word  in  one  verse  in  a  figurative,  and  in  the  very  next 
in  a  literal,  sense,  is  that  the  passages  to  which  the  two  verses 
belong  ma}^  have  been  ^\Titten  at  different  times,  and  afterwards 
put  together  without  sufficient  circumspection.  The  excuse 
would  be  more  valid  if  it  did  not  mifortunately  happen  that 
^\e  find  a  similar  confusion  of  expression  occumng  so  often 
elsewhere,  and  even  where  no  such  excuse  is  possible,  viz., 
within  the  limits  of  a  single  sentence:  e.v.  (jr.,  12.  684,  "  montis" 
is  literal,   and  means  a  mountain,  and  in  the  same  sentence. 


*  LABORr.s,  Mvd.  ;  om.  in  the  other  first-chiss  MSS.  ;  so  also  Ed.  Trine.;  I'. 
Manut.  ;  D.  Heins. ;  N.  Ileins.  ;   I'hiliiipc  ;  Pettier;  Hanpt;  Ribbeek. 

+  Sterxvntuk,  Fal.  and  Med.  ;  om.  in  the  other  first-elass  MSS.  ;  so  also  Ed. 
I'rinc.,  and  the  editions  of  P.  Mamitius,  I).  Heinsius,  N.  Hciiisius  (1670),  Phi- 
lippe, Pottier,  llaupt,  and  Ribbeek. 


188  AENEIDEA  [;3G1-3G9  oris— imago 

verse  687,  "mons"  is  figurative,  and  means  a  great  stone  "which 
has  fallen  from  the  toji  of  the  mountain  ("montis  ") — a  confu- 
sion of  literal  and  figurative  inexcusable  even  in  an  Eton  ode. 
See  Rem.  on  "sequor,"  4.  384,  and  compare  the  similarly  in- 
considerate application  by  Lucan  (4.  452)  of  "  moles,"  in  one 
verse  to  a  ship,  and  in  the  next  verse  but  two,  to  a  rock : 

..."  nee  i»inia,  neque  ilia, 
quae  sequitiir,  tardata  ratis  ;  sed  tertia  moles 
haesit,  et  ad  cautes  addiicto  fune  secuta  est. 
impendent  cava  saxa  mari ;  ruituraque  semper 
stat  (mirum  I )  moles  ;  et  silvis  aoquor  innmbrat." 

Inertia.  —  "  Imbellia,  ut  sennm,  infantum,  feminarum," 
Heyne,  Yoss,  Wagner,  Thiel.  I  think  not,  but  wlikh  had  offered 
no  resistance,  icliich  had  died  inertly,  as  was  to  be  judged  by  their 
being  found  lying  there,  e.r.  (jr.,  killed  without  either  arms  in 
their  hands,  or  arms  on  their  persons,  without  any  signs  of 
struggle  or  battle,  and  without  any  dead  bodies  of  the  enemy 
being  mixed  up  among  their  own.  Compare  Ovid,  Met.  7.  5U2 
(of  the  war-horse  dying  by  disease,  in  his  stall)  : 

.     "  vetenimqiie  oLlitus  liouorum, 
tid  praesepe  gemit,  leto  moriturus  vierti." 

Itnd.,  1'2.  361  (of  the  pine  trunk  which  Demoleon  had  thrown 
at  Theseus  without  hitting  him)  : 

' '  uon  tamen  arljor  incrs  cecidit :  nam  Crantoris  alti 
abscindit  iugulo  pectusqiie  humcnimqnc  sinistrum." 

That  it  is  not  terrified  or  wounded,  and  still  alive  and  breathing 
bodies  which  lie  prostrate  (sternuntur),  but  dead  bodies,  is 
shown  by  the  immediately  succeeding  nec  soli  poenas  dant 

SANGUINE    TEUCRI,    .    .    .  VICTOKES    CAUUNT    DANAI,    informing    US 

that  Greeks  have  in  some  instances  fallen  also,  viz.,  in  those 
instances  in  which  the  Trojans  have  mustered  up  sufficient 
courage  to  resist  and  attack  the  aggressors  in  tlieir  turn : 

QT'ONDAM  ETIAM  YICTIS  HK])IT  IN  rRAECOllDIV  VIUTf S. 

And  that  the  bodies  so  lying  dead  and  prostrate  are  not  merely 
the  bodies  of  old  men,  women,  and  children  ("  imbellia  corpora," 


361-369  QiTis— imago]  BOOK  II.  189 

Heyne,  Voss,  "Wagner,  Thiel),  but  the  bodies  of  unresisting 
persons  (inertia  corpora),  is  shown  by 

QIONDAM  ETIAM  VICTIS  UEDIT  IN  PRAECORDIA  AIHTUS, 

informing  us  that  in  some  instances  resistance  has  actually  been 
made,  and  the  aggressors  too  have  fallen.  Thus  plurima  cor- 
pora has  its  tally  in  quondam  victores  danat  ;  sternuntur» 
its  tally  in  cadunt  ;  and  inertia,  its  tally  in  victis  redit  in 

PRAECORniA  VIRTUS. 

The  word  so  wholly  misunderstood  by  modern  commen- 
tators has  been  more  or  less  nearly  guessed  at  by  some  of  the 
ancient.  Thus,  while  Servius  hesitates  between  "  non  repug- 
nantia,"  "  inertia  dum  occiduntur,"  and  "  per  somnum  iner- 
tia," Cynthius  Cenetensis  accepts  the  first  of  the  three  guesses, 
and  adds  :  "ut  inquit  Dictys  Cretensis,  vice  pecudum  interficie- 
bantur  Troiaui." 

DoMos. — In  my  "Adversaria  Virgiliana"  I  connected  domos 
and  religiosa  deorum  limina  intimately  together,  so  as  to 
make  the  sense  domos  rel'ujiosas  deonim.  I  have  been  induced 
to  change  my  opinion  and  to  consider  domos  as  affording  a 
separate  view  from  religiosa  deorum  limina,  first,  because 
the  pictui-e  gains  thereby  in  richness,  not  only  the  streets  and 
temples  being  filled  with  dead  bodies,  but  the  palaces  also  ;  and, 
secondly,  because  in  the  precisely  similar  picture  presented  by 
Sallust,  Bell.  Catil.  50:  "  Fana  atque  domos  exspoliari ;  caedem, 
incendia  fieri;  postremo  armis,  cadaveribus,  cruore,  atque  luctu, 
omnia  compleri,"  as  well  as  in  the  not  very  dissimilar  picture 
presented  by  Tacitus,  Hist.  3.  33  :  "  Quas  [faces],  ubi  praedam 
egesserant,  in  vacuas  domos  et  inania  templa,  per  lasciviam  iacu- 
labantur,"  there  is  no  room  for  doubt  that  "domos"  is  not 
temples  of  the  gods,  but  the  dwellings  of  the  richer  citizens,  the 
palaces,  as  there  is  also  no  doubt  in  the  following  passages  : 
Ovid,  Met.  2.  76  (Phoebus  to  Phaethon)  : 

"  forsitan  et  lucos  illic  uibcsque  doiiwsqno 
concipias  animo,  delubraqiie  ditia  donis 
esse."  . 

Lucan,  7.  716  :  "  pandunt  templa,  domos.''    Stat.  Thrb.  10.  SSJ  : 

.     .     .     "et  trimcas  lupes  ill  templa  rA'/«o,vque 
praecipitut,  frangitquc  siiis  iaiu  niociiibus  uiljc-m." 


290  AEXEIDEA  [361-369  qtjis— imago 

Aristides,  Ehodiaca,   Qavaroi   kot'   oik  tag,  iv  tepotc,   tv  dvpaigy 
iv  -nvXaig.     And  our  author  himself,  11.  882  : 

.     .     .     "  inter  hita  domormn 
confixi  cxpii-ant  ammas.'' 

DoMOS,  the  houses  par  excellence,  i.  e.,  the  great  houses,  the 
palaces,  Fr.  hotels,  the  common  houses  being  "  tecta."  Compare 
Tacit.  Annah  13.  18:  "nee  defuere  qvii  arguerent  viros  gravi- 
tatejn  adseverantes,  quod  duNio.s,  villas  [seiz.  Britannici],  id 
tempoxis,  quasi  praedam  divisissent."  Ibid.  13.  U  ■'  "  Discretani 
domum  et  rempuhlicam"  \Jhe  royal  palace  and  the  republic  should 
he  kept  distinct'].  Stock,  ad  Tacit.  Annal.  15.  hi  •  "  Tota  in  urbe, 
iuxta  Victorem,  fuere  insulae  2(3602,  donms  780." 

From  this  use  of  domus  to  signify  a  great  house  or  palace, 
a  house  standing  by  itself,  flows  naturally  its  use  for  a  temple, 
a  temple  being  par  excellence  the  house,  not  only  on  account 
of  its  great  size  and  splendom-,  but  on  account  of  its  being  con- 
secrated to  a  superior  being ;  and  accordingly,  we  find  even  at 
the  present  day  the  principal  church  in  a  city  called  //  dnomo. 
The  same  use  of  oikoq  is  common  in  Grreek.  Compare  Procop. 
(le  Acdif.  1.  10:  i^XP'^  ^^  ^"^  Apiog  koXovijuvov  oikov.  Aesch. 
Sept.  c.  Theb.  279  (ed.  Schutz)  : 

d-qffeiv  rpotraia,  ■KoXf/j.icxiv  5'  eaQ-qfxara. 
\a<pvpa5aiwv  5ovpnr\rix^'  ayuois  5ofj.oLS. 

Eeligiosa:  "religiosa  sunt  quae  non  vulgo  ac  temere, 
sed  cum  eastitate  ceremoniaque  adeunda  et  reverenda  et  reform!- 
danda  sunt  magis  quam  invulganda,"  Aul.  Gellius,  4.  9.  9. 

VicTORESQUE  CADU>-T  DANAi.     Compare  //.  17.  301  : 

.  .  .  Toi  5'  a7x((rTi;'oi  iimnov 
ytKpoi  opLOV  Tpwoiv  KaL  vtt t pfiffea^v  (niKovpiov, 
Kai  Aavawv.  ov5'  oi  yap  avai/j-uTi  7"  efiaxovro. 

Plurima  mortis  imago. — "  Aut  definitio  timoris  est,  aut 
yarietas  moiiis  ostenditur,  i.e.,  gladio,  igni,  ruina.  Aut  fre- 
<|uentissima,  aut  praesentissima,"  Servius.  "  Piairima  mortis 
IMAGO,  h.e.,  ubique  caedes  facta  cemitur ;  passim  caesorum 
<'iidavera  proiecta.  Magis  hoc  accommodatum  antecedentibus, 
«piam    varias    caedis   formas    et   genera   intelligere,"    Heyne. 


361-369  Quis— iMAGoJ  BOOK  II.  191 

*' Imago;  forma,  genus,"  Wagner  (186r,  quoting  Tacit.  Hist. 
J.  28:  "  Integri  cmn  sauciis,  semineces  eiim  exspirantibus  vol- 
vuntiu'  varia  pereiuitium  forma,  et  oddh  imagine  morfitini.'^ 
'*  Imago  mortis  est,  credo,  quod  Valerius  Flaccus,  6.  419,  dixit 
— forma  tiecis,''''  Peerlkamp. 

Plurima  mortis  imago  is  not  "  ubique  caedes  facta  eer- 
nitiir,"  because  we  have  had  "ubique  caedes  facta  cemitiu*" 
ah-eady,  viz.,  verse  364  : 

rLUKIilA  PEKQUE  VIAS  STEliNtNTUK  IXEUTIA  PASfilM 
CORPORA,  PERQUE  IIOMOS  ET  RELIGIOSA  DEORUM 
LIMINA, 

and  although  such  repetition  were  very  usual  and  allowable  in 
the  form  of  variation  to  a  theme,  it  had  been  intolerable  here,  as 
the  winding  up  and  peroration  of  a  long  passage  already  con- 
taining the  identical  thought.  Neither  is  plurima  mortis 
imago  "variae  formae  et  genera  caedis,"  because  although,  as 
shown  by  "Wagner's  quotation  from  Tacitus,  the  words  might, 
inider  difPerent  circumstances,  viz.,  where  such  meaning  was,  as 
in  Wagner's  quotation,  pointed  out  by  the  context,  or  even  where 
such  meaning  was  consistent  with  the  context,  be  so  interjireted, 
they  cannot  be  so  interpreted  here,  where  such  meaning  is  not 
only  not  pointed  out  by  the  context,  but  is  inconsistent  with  the 
context,  since  to  say  that  the  slaughter  was  of  diiferent  kinds 
atfords  a  peroration  so  weak  and  unimpressive  as  to  be  scarcely 
less  unsuitable  than  that  afforded  by  the  interpretation  proposed 
by  Heyne.  What,  then,  is  plurima  mortis  imago  ?  I  replj'- : 
a  very  great  picture  of  death,  a  very  great  likeness  or  appear- 
ance of  death — death  appeared  everywhere  around  and  about, 
everything  which  was  to  be  seen  spoke  of  death,  suggested  the 
idea  of  death ;  the  very  sense  in  which  the  word  imago  is  used 
[n],  by  JServius,  at  12.  606  :  "  Moris  fuit  apud  veteres,  ut  ante 
rogos  regum  humanus  sanguis  effuuderetur,  vel  captivorum  vel 
gladiatorum  ;  quorum  si  copia  forte  non  fuisset,  laniantes  ge- 
nas  suum  effundebant  cniorem,  ut  rogis  ilia  imago  rcstitueretm-" 
[viz.,  tlie  appearance,  show,  of  human  bloodj.  (#>),  by  Virgil 
himself,  8.  057  : 

•     .     .     "  ni.iior  Martis  iani  .ijipaiTt  inintui" 


192  AENEIDEA  [361-369  Qurs— imago 

[the  picture  of  war,  the  appearance  of  war,  is  greater  than  it 
was  before  ;  there  is  a  greater  appearance  of  war  than  pre- 
viously ;  war  appears  more  imminent,  more  immediate  than 
ever],  (f),  by  Val.  Flacc.  2.  640  (Cyzicus  addressing  Jason 
and  his  band  of  Aemathian  chiefs)  : 

"  o  terns  nunc  iirinmm  co^cnita  nostris 
Acmathiie  manus,  et  faiua  mihi  niaior  Imafjo'^ 

£"  0  image,  picture,  greater  than  your  fame,"  i.e.,  "  0  greater 
than  the  image,  picture,  which  fame  had  presented  of  you." 
The  objects  which  Aeneas  and  his  party  saw  and  heard  (viz., 
the  dead,  dying,  woiuided,  the  lamentation  and  terror)  were 
the  very  picture  or  image  of  death ;  the  objects  which  Cyzicus 
saw,  viz.,  Jason  and  his  companions,  were  greater  than  the  image 
or  picture  which  fame  had  presented  of  them],  (rl),  by  Ovid, 
Met.  12.  233  'oi  the  battle  of  the  Centaurs  and  Lapithae)  : 

"  raptaturque  eomis  per  vim  nova  nupta  prehensis. 
Eurytus  Hi])podamen,  alii,  quam  quisqiie  probaraut, 
aut  poterant,  rapiunt,  captaeque  erat  urbis  imago. 
femineo  clamore  sonat  domiis  " 

[there  was  the  image  or  picture  of  a  captive  city,  the  scene  ( hat 
presented  itself  was  the  pictirre  of  a  captive  city,  viz.,  because 
the  women  were  treated  with  violence,  as  on  tlie  taking  of  a 
city,  everyone  carrying  off  by  force  her  who  pleased  him  best]. 
(€»),  by  Claudian,  in  Rufin.  2.  236  :  "  en  iterura  belli  civihs 
iuiayo  !  "  [the  picture  of  civil  war].  [J^]-,  by  Ovid,  Met.  1.  238 
(of  the  wolf  into  which  Lycaon  was  metamorphosed)  : 

"  canities  cadem  est,  eadem  violentia  vultii, 
idem  oculi  lucent,  eadem  feritatis  imago  " 

[the  same  picture  of  savageness  was  presented  by  the  wolf  as 
had  previously  been  presented  by  Lycaon,  the  wolf's  picture  of 
savageness  consisting  of  the  particulars  previously  enumerated, 
viz.,  the  grisliness,  the  fierce  countenance,  and  the  glaring  eyes, 
exactly  as  in  our  text  the  picture  of  death  consisted  in  the  dead 
bodies  which  lay  everywhere  scattered  about,  the  crudelis 
LUCTUS  and  the  pavor].  (<rjf),  by  Cicero,  p)o  Sc.rt.  19  :  "Alter, 
o  Dii  boni !  C[uam  teter  incedebat !  quam   truculentus,    quam 


361-369  Quis— imago]  BOOK  II.  193 

terribilis  aspeotu  !  TJnum  aliquem  te  ex  barbatis  illis,  exeniplum 
imperii  veteTis^nnagiiiem  antiquitatis,  columen  reipublicae,  diceres 
intueri  "  [picture  of  old  times],  (ti),  by  Ovid,  Met.  11.  550  : 
*' duplicataque  noctis  imago  est  "  [the  image  of  night  (viz.,  that 
already  produced  in  the  mind  by  the  usual  signs  of  night)  is 
doubled  by  the  unusual  darkness  produced  by  the  thick  clouds]. 
(f),  by  Silius,  14.  616  (ed.  Rup.)  : 

.     .     .     ' '  communis  ubiqiie 
ira  deum,  atque  eadem  lethi  versatur  imago" 

[as  plainly  as  possible,  Sillus's  usual  appropriation  of  the  Yir- 
gilian  text].  And  ih),  by  Tacitus,  Aiinal.,  2.  53:  *' Igitur 
paucos  dies  insumpsit  [Grermanicus]  reficiendae  classi  :  siniul 
sinus  Actiaca  victoria  inelitos,  et  sacratas  ab  Augusto  raanubias, 
castraque  Antonii,  cum  recordatione  maiorum  suorum  adiit ; 
namque  ei,  ut  memoravi,  avunculus  Augustus,  avus  Antonius 
erant,  magnaque  illic  uncKjo  tristiura  laetorumque "  [a  great 
picture  both  of  sad  and  joyful  events]. 

In  all  these  passages,  as  in  our  text,  certain  objects,  which 
resemble  another  object  so  much  that  the  sight  of  them  suggests 
that  other  object  to  the  mind,  are  stated  to  be  the  "  imago," 
image,  or  pict\u"e,  of  that  other  object,  the  comparison  or  like- 
ness between  being  entirely  of  objects  ; — in  our  text,  of  t]:e 
nights  and  sounds  which  struck  the  senses  of  Aeneas  and  his 
party,  to  death;  in  the  passage  of  Servius,  o/" worship  offered 
to  tlie  gods  by  worshippers  with  bleeding  faces,  to  worship  offered 
to  the  gods  with  bleeding  victims  ;  in  Aen.  8.  557,  o/'the  actual 
appearance  of  the  Arcadian  cavalry  marching  forth,  to  their  re- 
putation ;  in  Valerius  Flaccus,  of  the  real  Jason  and  liis  band , 
fo  the  representation  given  of  Jason  and  his  band  by  repori  ; 
in  Ovid,  Met.  12.  223,  of  the  violence  and  tumult  at  the  feast 
of  the  Centaurs  and  Lapithae,  to  the  violence  and  tumult  which 
1  ake  place  when  a  city  is  taken  by  storm ;  in  Cicero,  of  a  man 
of  the  modern  times,  to  the  man  of  ancient  times ;  in  Ovid,  Mot. 
11.  550,  o/the  darkness  produced  by  clouds  in  the  niglit-time, 
to  a  doubling  of  night.  In  all  these  instances  the  resemblance 
expressed  by  imago  is  of  one  thing  to  another  thing,  exactly  as 

HENllV,  AKNBIDEA,    TOL.  11.  13 


194  AENEIDEA  [361-369  quis— iKa.go 

in  the  case  of  a  statue  or  picture,  the  resemblance  expressed  by 
imago  is  of  the  statue  or  pictm-e  to  the  original.  Parallel  ex- 
pressions in  English  are  : — That  child  is  the  very  picture  of 
health.  That  face  is  the  very  picture  of  happiness.  That  day 
is  the  very  picture  of  winter.  That  corn-field  is  the  very  picture 
of  plenty.  That  poor  beggar  is  the  very  picture  of  want.  That 
condemned  culprit  is  the  very  picture  of  despair. 

There  is  an  entirely  different  use  of  imago,  9.  294  : 

"  atque  animiim  strinxit  patriae  pietatis  imago,'* 

and  10.  824  : 

"  et  mentem  patriae  siibiit  ]3ietatis  iinaf/o.'' 

In  both  these  places  "  imago  "  expresses  the  resemblance  not 
of  two  objects  to  each  other,  but  of  one  single  object  to  our 
perception  of  it.  There  is,  indeed,  the  same  resemblance  as  in 
our  text,  in  8.  557,  in  the  passage  of  Servius,  and  in  the  passage 
of  Valerius  Flaccus  ;  but  that  resemblance  is  not  of  two  dif- 
ferent objects  existing  outside  the  mind  and  compared  to- 
gether, but  of  one  object  to  the  impression  which  that  object 
makes  on  the  mind.  "  Imago  "  in  these  last- adduced  passages 
is  the  picture,  image,  ndwXov,  idea,  in  the  mind — in  the 
one  case  in  the  mind  of  lulus,  in  the  other  case  in  the  mind  of 
Aeneas.  In  both  cases  it  is  the  "  imago,"  h^wXov,  or  idea  of  pater- 
nal affection  ("  patriae  pietatis  ")  ;  and  this  "  imago,"  ti^tvXov, 
or  idea  of  paternal  affection  is  excited,  produced,  or  called  up, 
in  the  mind  by  objects  presented  to  the  senses,  between  whicli 
objects  and  "  patria  pietas  "  there  is  no  resemblance  whatever, 
those  objects  suggesting  or  calling  up  t\ie  ''imago,"  h^wXov,  or 
idea,  only  by  association.  Therefore  the  lines  close  the  accounts 
to  which  they  belong,  respectively ;  and  in  the  one  case  lulus, 
in  the  other  case.  Aeneas,  is  left  reflecting  on  this  new  thought, 
viz.,  that  of  "  patria  pietas  "  (the  affection  of  a  father  for  a 
child),  suggested  to  him,  called  up  in  his  mind  ("  animum  strin- 
xit," "  animum  subiit  "),  by  the  objects  which  have  just  been 
presented  to  liis  senses,  of  which  objects  the  new  thought  is  not 
the  image,  but  only  suggested  by  association,  exactly  as,  2.  560, 
'■  subiit  cari  geaitoris  imago,"  the  picture  wliidi  presents  itself 


370-383  TKiMus — AEMis]  BOOK  II.  I95 

to  the  mind  of  Aeneas  is  not  the  image  or  resemblance  of  an}  - 
thing-  presented  to  his  senses,  but  an  image  which  the  objects 
presented  to  his  senses  suggest  to  his  mind,  call  up  in  his  mmd 
by  the  way  of  association. 

Plurima,  very  great,  very  much,  very  strong,  as  Georg.  S.52; 
*'  cui  turpe  caput,  cui  plurima  cervix  ;  "  Ovid,  Met.  II4..  53  : 

^'  mQAio  cwm  phir'imii.s  ovhe 
sol  erat." 

8ee  Remm.  on  "  maior  Martis  iam  apparet  imago,"  8.  557,  and 
on  "  pietatis  imago,"  9.  294  ;  10.  824. 


370-383. 


PRIMUS ARMIS 


VAR.  LECT. 

\^punct.']   PRIMUS    SE,  DAXAIM  MAGNA  COMITAJJTE  CATEUVA    III  P.  Heins.  ; 

N.  Heins. ;  Heyne;  Wagner  (ed.  Hej-n.) 

\_imnct.'\    PHIMTJS    SE    DANATJM,     MAGXA    COMn'AXTE     CATEKVA      HI     VoSS ; 

"Wagner  (PraesL)  ;  Xaiiok. 

[/»^«C^]  PRIMUS  SE  DAXAUM  MAGNA  COMIXANrE   CATERVA    III    P.    Mauut.  ; 

Ribbeck. 


VAR.  LECT. 

[/j?(Hc<.]iRRUiM[JS,  DENsisIII  P.  Mauut.  ;  J).  Heins.  ;  N.  Heins.;   Hevne; 
Wagner  (ed.  Heyn.  and  Pniost.). 

\_ininct.']  IRRFFMUS  DKNsis  III  Voss  :  Ribbeck. 


Primus  se  dan aum,  ma(;na  comitante  caterva,  etc. — Tlie  struc- 
ture is  undoubtedly  primus  danaum,  not  caterva  daxaum — 
first,  on  account  of  th"  so  much  better  cadence  of  the  line,  when 

13* 


196  AEJfEIDEA        [370-383  pkimus— armis 

divided  at  danaum  than  when  divided  at  se  ;  and  secondly,  on 
account  of  the  exact  parallelism  of  verse  40  : 

"  primus  ibi  ante  omnes,  magna  comitantc  catcrva," 

where  the  division  of  the  line  is  just  before  "  magna  comitante 
caterva,"  and  cannot  possibly  be  anywhere  else.  If  it  be  al- 
leged that  verse  501  of  the  fir.st  book, 

"  iucessit,  magna  iuvennm  stipante  caterva," 

is  divided  exactly  where  our  text  is  divided  by  the  Heinsii  and 
Heyne,  and  has  a  genitive  ("  iuvennm")  exactly  corresponding 
to  the  DAXAUM  of  our  text  and  depending  on  the  very  same 
"  caterva,"  I  put  in  the  double  demurrer  ;  first,  that  the  divi- 
sion after  "  incessit" — although  at  first  sight  a  division  after 
the  same  number  of  syllables  as  the  division  after  piumus 
SE — is  yet  a  division  of  an  essentially  different  kind,  partakes 
not  at  all  of  the  awkwaidness  of  that  division,  on  tlie  conirarv 
is  full  of  grace  and  eloquence,  being  in  fact  a  division  not  after 
the  commencement  of  a  sentence,  not  after  the  three  syllables 
in-ces-sit,  but  after  the  ending  of  a  sentence,  after  the  long  pro- 
tasis "  regina  ad  templum  forma  pulcherrima  Dido  incessit ;  " 
while  the  division  after  pkimus  se  is  a  division  not  merely  at 
the  very  beginning  after  the  first  three  syllables  of  a  paragraph, 
but  immediately  succeeding  a  monosyllable  consisting  only  of 
two  letters,  a  situation  than  which  it  is  hardly  possible  to 
imagine  one  more  ungraceful,  unless  in  altogether  peculiar  cir- 
cumstances, for  a  division.  And  secondly,  that  whereas 
verse  501  of  the  first  book  alter  tlie  division  at  "  incessit  "  runs 
on  "  magna  iuvennm,"  not  "  iuvenum  magna" — the  emphasis 
being  thrown  (see  Rem.  on  2.  246),  not  on  the  troop's  consis-ting 
of  young  men,  but  on  the  greatness  of  the  troop — our  text  after 
the  divif^ion  at  sE  would  run  on,  not  "magna  Danaum,"  the 
emphasis  being  thrown,  as  it  should  be  thrown,  on  the  greatness 
of  the  troop,  but  uanaum  magna,  the  emphasis  being  thrown 
exactly  where  it  should  not  be  thrown,  on  the  circumstance 
that  the  persons  accompanying  Androgeos  were  Danai. 

Ikkuimus,  DENSis  ET  ciRcuMFUNDiMUR  ARMis.  — The  struc- 
ture   is  not,    DKXSIS    ARMlS    IRRUIMUS   ET    CIRCUMFUNDIMUR,  but 


;}90-;39.3  DOLUS— induitur]       BOOK  II.  197 

iRRUiMUS,  ET  DEXsis  ARMis  ciRCUMFUXDiMUR,  and  the  comma. 
therefore  required  ;  first,  because  it  is  Virgil's  habit  so  to  divide 
his  lines  after  the  first  or  second  word  ;  and  secondly,  on  account 
of  the  division  immediately  following  this  word  in  the  same 
position  in  the  verse,  f),  554  : 

' '  baud  aliter  iuvenis  medios  moriturus  in  hostcs 
irrint,  et  qua  tela  videt  densissima,  tcndit." 

The  structure  is  similar,  and  the  comma  for  the  same  reason  re- 
quired after  the  same  word,  10.  579  : 

"  irruit,  adversaqiie  ingens  apparuit  hasta" 

[not  "•  adversa  hasta  irruit  apparuitque,"  but  "  iiTuit,  adversaqne 
hasta  apparuit"]  ;  and  6.  294: 

"  irruat,  et  fnistra  feiTO  diveiberet  umbras" 

[not  "  ferro  irruat  et  diverberet,"  but  "  irruat,  et  ferro  divcr- 
beret"]. 


390-393. 

DOLUS  AN  VIRTUS  QUIS  IX  HOSTE  REQUIRAT 
ARMA  DARUXT  IPSI  SIC  FATUS  DEIXDE  COMAXTKM 
ANDROGEl  GALEAM  CLIPEIQUE  IXSIGNE  DECORUM 
INDUITUR 


Dolus  an  virtus. — Compare  Werner,  dir  Sohiir  Jes  Thalcs^  th. 
2,  akt  1,  sc.  0  : 

"  das  ist  das  hesto,  was  zum  ziele  fuhrt  : 
und  was  geliingen  ist  audi  rocditlich." 

Casti,  Anim.  Purl.  11.  If. : 

"  vincasi  per  virtude,  ovvcr  per //-orfc, 
e  soinprc  il  vincitor  degno  di  lode." 

The  doctrine  is  cast  up  to  the  Romans  by  Sapor,  Ammian.  17. 


198  AEXEIDEA     [090-393  doli^— iXDtnTnt 

5  :  "  Illud  apud  nos  nunquam'  acceptum  fuit,  quod  adseritii* 
vos  exultantes,  nullo  discrimine  rirtufis  ac  doli,  prosperos  omues 
laudari  debere  bellorum  eventus.' '  Innocent  Sapor  !  how  little 
lie  knew  about  virtus  or  dolus  I  that  never  man  lived  who 
had  not  one  virtus,  as  one  dolus,  for  his  friends,  and  another 
virtus,  as  another  dolus,  for  his  enemies ;  one  virtus,  as  one 
dolus,  under  one  set  of  circumstances,  and  another  Adrtus,  as 
another  dolus,  under  another  set  of  circumstances  ;  and  that  if 
it  were  not  so,  there  could  be  neither  war  nor  politics,  neither 
friend  nor  foe,  neither  acquaintance  nor  stranger,  no  relation- 
ship either  of  country,  or  of  society,  or  of  family,  not  even  of 
lover  and  sweetheart,  of  man  and  wife,  of  parent  and  child,  iu 
the  whole  world.  Hirtius,  de  Bell.  Afric,  ascribes  to  the  Gauls 
the  simplicity  of  Sapor  :  "  Contra  Gallos,  homines  apertos,  nii- 
nimeque  insidiosos,  qui  per  vir lutein,  non  per  dohim,  dimieare 
consueverant."  How  different  Gauls  from  the  Gauls  of  to-day, 
or  any  people  with  whom  the  Gauls  of  to-daj'  have  to  do  ! 

Arma  dabunt  ipsi. — If,  as  hitherto  supposed,  ip.si  mean  tJic 
persons  whom  Choroehas  and  his  pari//  are  despoiling  of  Ihcir  arms 
("  die  todten  werden  waff  en  geben,"  Schiller),  the  sentence  arma 
DABUNT  IPSI  is  a  mere  tautology,  the  same  meaning  being  con- 
tained in  the  preceding  mutemus  clipeos,  &c.  ;  for,  let  us  ecc- 
chantje  arms  with  these  persons  and  these  j^ersons  shall  supply  us 
with  arms  are  plainly  but  different  ways  of  saying  the  same 
thing.  I  therefore  refer  ipsi  to  the  Danai,  the  enemy  generally ; 
and  understand  Choroebus's  meaning  to  run  thus  :  "  Let  us 
change  shields,  &c.,  with  these  dead  fellows  here,  and  by  so 
doing  compel  the  Danai,  the  invaders  themselves  (ipsi),  to  fur- 
nish us  with  arms."  Tlie  passage  being  so  interpreted,  there  is, 
first,  no  tautology  ;  and  secondly,  ipsi  has  its  proper  emphatic 
force. 

It  was  not  until  after  the  above  interpretation  had  been  pub- 
lished in  my  "  Twelve  Years'  Voyage  "  I  observed  that  "  ipso- 
rum"  in  the  not  very  unlike  passage,  11.  195  : 

.     .     *'  pars  munera  nota, 
ijJ.wnim  clipeos  et  non  felicia  tela," 

means  the  dead,  the  actual  persons  to  whom  the  arms  belonged. 


390-393  DOLUS— rN-uriTUK]         UOOK  II.  109 

The  parallelism,  however,  is  not  so  perfect  as  to  induce  me  to 
surrender  an  interpretation  which  fills  arma  dabunt  ipsi  with 
point  and  spii-it,  for  one  which  leaves  that  clause  a  mere  dull 
tautology.* 

The  expression  arma  dabunt  ipsi  is  the  stronger,  armu 
dare  being  tlie  usual  and  recognised  phrase  for  supplying  with 
arms,  arming,  as  Ovid,  E2}.  13.  11^0  (Laodamia  to  Protesilaus) : 

"  imponet  galeam,  barbaraque  arma  dabit. 
arma  dab  It ;  dumque  o-rma  dabit,  simul  oscula  sumet." 

Also  Yirg.  Ed.  6.  19  : 

.     .     .     "  iniiciunt  ipsis  ex  vincula  scrtis." 

The  sentiment  contained  in  arma  dabunt  ipsi  is  familiar  to  us 
in  the  English  proverbial  expression,  furnish  a  rod  to  tchip 
himself. 

Clipei  insigne,  the  ensign  or  device  on  the  shield.  Compare 
Aesch.  Sept.  c.  Theb.  383  (ed.  Blomfield)  orj^u'  tw'  uitttiSui:.  Also 
AeiL  7.  657: 


"  clipco([nc  innigne  patemum 
centum  angues  cinctamque  gerit  serpeutibus  Hydram." 


Aen.  7.  789 


"  at  levem  clipeum  sublatis  cornibus  lo 
auro  insignibat,  iaiu  setis  obsita,  iaui  bos, 
argumentum  ingens,  et  custos  virginis  Ai-gus, 
caelataque  amnem  f lindens  pater  Inachus  urna." 


*  As  stated  above,  I  argued  in  my  "  Twelve  Years'  Voyage"  that  irsicoidd  not 
mean  the  dead  bodies  which  they  were  stripping,  but  the  Danai  generally,  and  that 
the  gist  of  the  passage  was  not  these  dead  fellows  here,  but  the  Danai,  our  enemies, 
shall  supply  us  with  arms,  and  I  quoted  in  illustration  the  familiar  English  proverb, 
"  Furnish  a  rod  to  whip  himself."  This  inteii)retation  is  sufficiently  plausible, 
and  has  been  accepted  by  Mr.  Coningtou.  I  fear,  however,  it  is  more  plausiblo 
than  precisely  and  mathematically  correct.  At  the  time  I  wrote  that  comment  I 
had  neither  remarked  of  how  very  frequent  occurrence  in  Virgil  is  an  almost  tauto- 
logouR  repetition  of  the  same  thought  (see  Rom.  on  1.  550),  nor  observed  that  in  the 
very  parallel  passage,  11. 195,  quoted  above,  "ipsoruiu"  is  the  actual  dead  bodies, 
the  actual  owners  of  the  arms.  I  am,  therefore,  bound  to  give  Schiller  the  credit 
of  having  understood  the  passage  correctly,  and  am  only  sorry  the,  as  I  still  think, 
better  thought  appeiirs  not  to  have  been  the  thought  of  Virgil. 


200  AENEIDEA  [396  haud— nostko 

Aen.  8.  625  :  "  clipei  non  enarrabile  textum."     Prudent,  contr. 
Symni.  1.  kSl : 

"  Christus  purpiireum,  gemmanti  textus  in  auro, 
signabat  labanim ;  cHpeorum  insiffnia  Christus 
scripserat." 

Clipei  insigne  decorum  ;  as  if  Virgil  had  said  insigni 
ornatura   clipeum,  or  clipeum  insignituin. 


396. 

HAUD  NITMINE  NOSTRO 


VJH.  LECT. 
KUMINE  I  Pal.,  Med.  II  n-    III   Venice,   1471,    1472,    1475;    Milan, 
1475,    1492;    P.  Manut.  ;  D.  Heins.  ;    N.  Heins.    (1670);    Thilippe  ; 
Heyne  ;  Pott. ;  Haupt ;  Ribb. 

jioiriNE  II  -ih- 

0  Vat,,  Rom.,  Ver.,  St.  Gall. 


"  Aut  diis  contrariis,  aut  quia  in  scutis  Graecorum  Neptunus,  in 
Troianorum  fuerat  Minerva  depicta,"  Servius.  "  Averse  nobis, 
non  propitio,"  Heyne,  Forbiger,  Wagner.  "  Unbegleitet  von 
gottbeit,"  Voss — all  equally  erroneous  and  wide  of  tlie  mark. 
Numen  is  used  here  in  its  primary  sense,  viz.,  that  of  will  and 
pleasure,  not  in  its  secondary  sense  of  deity  or  divinity  (will  and 
pleasure  jmr  excellence ;  see  Rem.  on  "  quo  numine  laeso,"  1. 12  ; 
and  "numen  lunonis,''  1.  52)  ;  and  numine  nostro  is  not  "our 
own  or  tutelary  deity,"  but  "  our  own  proper  will  and  pleasure:" 
"we  go  mixed  with  the  Danai,  and  therefore  haud  numink 
NOSTRO,  not  according  to  our  own  will  and  pleasure,  but  aceord- 
inff  to  the  will  and  pleasure  of  the  Danai;  in  other  words,  follow 
the  lead  and  guidance  of  the  Danai,  not  the  lead  and  guidance 
of  our  own  will ;"  exactly  as  («),  verse  336  : 


396  HAro— yosTBo]  BOOK  II.  201 

"  talibus  Othryadae  dictis  et  nmiihte  divum 

in  flamraas  et  in  arma  feror,  quo  tristis  Erinnys 
quo  fremitus  vocat  et  sublatus  ad  aethera  clamor" 

^where  "  nmnine  divum"  is  not  the  deity  or  divinity  of  the  gods 
(which  had  been  mere  tautology,  and  equivalent  to  gods,  gods, 
or  deity,  deity),  but  the  will  and  pleasure  of  the  gods;  and 
where  Aeneas  follows  the  guidance  not  of  his  own  free  choice, 
his  own  free  will  and  pleasure,  but  of  the  gods,  exactly  as  in  our 
tfext  he  follows  the  guidance  not  of  his  own  free  choice,  his  own 
free  will  and  pleasure,  but  the  guidance  of  the  Danai).  (ft), 
6.  26(3 : 

"  sit  UK iiiim' vestTO 
pandei-e  res  alta  teira  et  caligine  mersas" 

(where  "  numine  vestro  " — not  with  youi"  godhead,  Inif  witli 
your  will  and  pleasure — corresponds  precisely  in  every  respect, 
even  in  its  very  position  in  the  verse,  with  the  numine  nostro 
of  our  text).     (c»),  Eclug.  U-  4i  •' 

"  Concordes  stabili  fatorum  runttutc  Parcae" 

l^not  with  the  steadfast  god-head  or  deity  of  the  fates,  hut  with 
the  steadfast  irresponsible  will  and  pleasure  of  the  fates].  («f), 
1.  137:  "meo  sine  numine"  \_not  without  my  god-head,  but 
without  my  will  and  pleasure],     {e),  2.  777 : 

"  non  haec  sine  niitnine  divum 
eveniunt " 

[^iiot  w'ithout  the  god-head  of  the  gods,  bat  without  the  will  anrl 
pleasure  of  the  gods].     (^),  10.  31  : 

"  si  sine  pace  tua  atque  invito  nunibie  Troes 
Italiam  petiere" 

[^not  thy  deity  being  unwilling,  Jnit  thy  free  will  and  pleasure 
being  unwilling;  that  quality  of  thy  mind  which  assents  or 
dissents  being  unwilling:  in  other  words,  against  thy  will]. 
(fir),  4.  269: 

"  caelum  et  terras  qui  /utuiinc  torquot" 

[not  turns  with  his  god-liead,  but  turns  with  liis  will  and  plea- 
sure— liis  free,  irresponsible,  absolute  will  and  pleasure].      (I»), 


202  AENEIDEA  [396  hal'd— nosteo 

2.  703  :  "vestroque  in  nnminc  Troiaest"  (where  "  vestro  numine" 
corresponds  exactly  to  numine  nostro  of  our  text,  and  the  sense 
is  :  Troy  is  in  your  pleasure,  i.  e.,  is  at  your  disposal,  is  in  your 
hands  to  do  with  it  as  it  seems  to  you  proper),  (t),  Manil. 
4.  56  : 

*'  quis  tantum  mutare  potest  sine  ninnine  fati?" 

[not  without  the  deity  or  divinity  of  fate,  hut  without  the  will 
and  pleasure  of  fatej.  {J}-,  and  especially  Ovid,  Met.  10.  689 
(Venus  relating  the  story  of  Hippomenes  and  Atalanta) : 

"  illic  concubitus  intempestiva  cupido 
occupat  Hippomenen,  a  numine  concita  nostro' ' 

(where  we  have  the  identical  expression  of  our  text,  and  where 
the  meaning  can  only  be  our  will  and  pleasure),     {h),  7.  583  : 

.     .     .     ' '  cuncti  contra  omina  bellum, 
contra  fata  deum,  perverso  numuic  poscunt" 

(where  the  commentators,  making  the  same  mistake  as  in  our 
text,  understand  "  numine"  to  mean  the  deity,  the  godhead,  but 
where  it  is  all  the  while  the  will  and  pleasure  of  the  "  cuncti," 
and  where  the  sense  is  not  with  Wagner  (1861) :  "quasi  perver- 
tentes,  susque  deque  habentes,  imperium  deorum,"  but  perverso 
arbitrio,  with  a  perverse  will  and  pleasure  of  their  own).  (#), 
0.  661 : 

.     ,     .     "  a^-idum  pugnae  dictis  et  miiuine  Phoebi 
Aseanium  probibent" 

[not  with  the  deity  of  Phoebus,  but  with  the  will  and  pleasure  of 
Phoebus — represent  to  Ascanius,  that  it  is  Phoebus's  will  and 
pleasui-e  that  he  should  not  fight],     {nt),  9.  247  : 

"  dii  patrii  quorum  semper  sub  nanunr  Troia  est" 

[under  whose  will  and  pleasure  Troy  always  is,  i.  e.,  to  whose 
will  and  pleasure  Troy  always  submits,  by  whose  will  and 
pleasure  Troy  is  always  guided],  (ft),  2.  123:  "quae  sint  ea 
iiuinina  divura  flagitat"  [not  what  divinities  of  gods  are  those? 
Jmt  what  will  and  pleasure  of  the  gods  is  that  ?  what  is  the 
meaning  of  that  declaration  of  the  gods'  will  and  pleasure  ?]. 
(o),  3.  362  : 


396  HAUD— xosTRo]  BOOKIE.  093 

.     .     "  namque  omnem  ciu-svim  niilii  prospera  dixit 
religio,  et  cuncti  suaserimt  uuiniiic  divi 
Italiam  petere" 

[not  the  gods  persuaded  witli  their  divinity,  hut  the  gods  per- 
suaded with  their  will  and  pleasure,  /.  c,  by  the  expression  of 
their  will  and  pleasure — the  latter  clause  being  a  variation  of  tlie 
first,  and  the  meaning  of  the  two  clauses  together  being :  the 
gods  declared  by  their  omens  and  oracles  it  was  theii-  will  and 
pleasure  I  should  undertake  this  journey,  and  promised  it  should 
be  prosperous].     (l>),  3.  359  : 

.     .     .     "  qui  nfin'ma  Phoebi 
qui  tripodas,  Clarii  laurus,  qui  sidera  sentis" 

[who  understands,  not  the  divinity  of  Phoebus,  hut  the  will  and 
pleasure  of  Phoebus],     (q),  8.  78  : 

"  adsis  0  tandem,  et  propius  tua  tumilna  firmes" 

[confirm,  not  thy  godhead,  hnt  thy  will  and  pleasure,  /.  <?.,  this 
expression  of  thy  will  and  pleasure],  (r),  11.  901:  *' saeva 
lovis  sic  numina  poscunt"  [not  the  stern  divinity  of  Jove,  but 
the  stern  will  and  pleasure  of  Jove].     («),  Lucr.  5.  307  : 

' '  denique,  non  lapides  quoque  vinci  cernis  ab  aevo  ? 
non  altas  tuiTes  mere,  et  putrescere  saxa  ? 
uon  delubra  deum  siniulacraquc  fessa  fatisci  ? 
uec  sanctum  uKmen  fati  protoUere  fineis 
posse,  neque  ad  versus  naturae  foederaniti" 

(where  the  material  "  delubra"  and  "simulacra"  of  the  gods 
^"deum")  are  distinguished  from  the  immaterial  "numen"  of 
the  gods ;  and  where  the  meaning  is  not  that  the  deity  of  the 
gods  could  not  shove  forward  the  limits  fixed  by  fate,  but  that 
the  willing  faculty  of  the  gods  could  not,  however  much  it 
might  desire),     (fj,  Lucr.  2.  Gil  : 

"  banc  [Terram]  variae  gcntes,  antique  moresacrorum, 
]  daeam  vocitant  Matrem ;  I'br j-giasque  catervas 
dant  coniites,  quia  primum  ex  illis  finibus  edunt 
per  teiTanim  orbeis  fnigcs  eoepisse  creari. 
Gallos  attribuunt ;  quia  numen  quei  violarint 
matris  ct  ingratei  gcnitoribus  invciitei  sint 
significare  volant  iiidignos  esse  putandos, 
vivam  progcniem  quoi  iu  01  as  luminis  odant" 


204  ■       AENEIDEA  [396  haud— xosmo 

[_)ioi  the  divinity  of  their  mother,  but  the  will  and  pleasm-e  of 
their  mother,  that  will  and  pleasure  entitled  to  so  much  respect]. 
(i#),  Cic.  de  Nat.  Boor.  1.  '2:  "  Haec  enim  omnia  pure  atque 
caste  tribuenda  deorum  numini  ita  sunt,  si  animadvertuntur 
[taken  notice  of,  noticed]  ah  his,  et  si  est  aliquid  a  diis  immor- 
talibus  hominum  generi  tributum"  \j\ot  to  the  deity  of  the  gods, 
hut  to  the  self- originating  will  and  pleasure  of  the  gods],  (t?), 
Cic.  Orat.  de.  Ilarusj).  Reapoitsis,  0  :  "  quis  est  tam  vecors,  qui 
.  .  .  quum  deos  esse  intellexerit,  non  intelligat,  eoruni  nniitino 
lioc  tantum  imperium  esse  natum,  et  auctum,  et  retentum?" 
[jiot  by  their  deity,  hut  by  their  self-originating  absolute  will 
and  pleasure],     (tf),  Manil.  1.  483: 

"  ac  niilii  tam  pracscns  ratio  nou  iiUa  videtur, 
qua  patcat  miindum  divino  iiiimhie  verti 
atque  ipsuiu  esse  dcum,  uec  forte  coisse  magistra" 

\jiot  the  world  moves  with  a  divine  deity,  and  is  god,  hut  moves 
with  a  divine  will  and  pleasure,  and  is  god],  [jc),  Manil.  1.  531 : 

"  non  casus  opus  est,  magni  sed  numinis  ordo" 

[surelij  not,  is  not  the  work  of  chance,  but  the  arrangement  of  a 
great  divinity  (for  the  doctrine  of  the  creation  of  the  world  by 
a  divinity  was  not  the  doctrine  of  Manilius  who  was  an  Epicu- 
rean), hut  is  not  a  work  of  chance,  but  an  order  or  system  in- 
stinct with  a  great  will  and  pleasure :  precisely  the  Epicurean 
doctrine,  and  the  doctrine  of  Manilius — see  preceding  quotation]. 
And  iy),  Hygin.  Fab.  187 :  "Quern  [liippothoum]  iterum 
equa  nutriebat  pastores  iterum  inventum  infantera  sustulerunt, 
sentientes  eum  deorum  numine  educari,  atque  nutrierunt"  [by 
the  high  will,  sanction,  pleasure,  ordinance,/)/r/(;'iY/(;y^  of  the  gods]. 
It  is  no  m  an  recommendation  of  this  interpretation  of  our 
text  that  it  is  not  liable  to  the  objection  which  has  been  very 
reasonably'  urged  to  every  other  interpretation  of  the  passage 
yet  offered,  viz.,  that  it  forestalls  and  thereby  weakens 

HtU,  NIHIL  INVITIS  FAS  QUEMQUAM  PIDERE  UIVIS  ! 

which  comes  better  on  the  reader  suddenly  and  by  surprise.  Be- 
sides all  which,  the  going  of  the  Trojuns  not  under  the  direction 
of  their  own  will,  or  to  a  determinate  point,  but  at  random  as  it 


398-419  MULTOs—FUNDo]         BOOK  II.  205 

were,  and  wherever  the  Greeks  happened  to  go,  harmonizes  as 
well  \\ith  CAECAM  coNGRESsi  PER  NOCTEM  in  the  next  line  [meet- 
ing by  chance  in  the  darkness  of  the  night)  as  it  contrasts  well  with 
verse  437 : 

"  protinus  ad  sedes  Pnami  clamore  vocati." 

See  Rem.  on  1.  12  [a). 


398-419. 


MULTOS — FUNDO 


MuLTOs  DANAUM  DEMiTTiMUs  oRco. — Douii  being  an  essential 
inseparable  part  of  the  notion  expressed  by  deniittere,  the  like- 
ness between  our  author's  demittimus  orco  and  Homer's  Ai^c 
TTonia^lev  with  which  it  has  been  compared  by  Heyne  (followed 
by  "Wagner  on  8.  566)  is  sufficiently  distant.  On  this  occasion, 
at  least,  om^  author  has  chosen  better  than  to  imitate,  the  notion 
of  doun  expressed  by  his  de  being  much  more  graphic  than  that 
of  fonvard  or  before  expressed  by  Homer's  Trpo.  Had  Virgil 
aimed  to  imitate  he  could  very  easily  have  said  prae mittimus, 
though  he  could  not  have  said  promittimus,  being  prevented 
by  the  special  Latin  signification  of  that  word. 

CoNDUNTUR. — Condere  is  (strictly)  not  merely  to  hide,  but, 
the  force  of  dare  being  preserved  in  its  compound  (see  Rem.  on 
Aen.  1.  56),  to  jiit  or  plunge  into  a  place  so  as  to  hide.  Hence 
it  is  sometimes  even  joined  with  a  preposition  governing  the 
accusative,  as  Georg.  1.  US 8  : 

"  sol  quoqiie  et  exoriens,  et  cum  se  condet  in  iindas.'' 
Senec.  Ep.  7 :  "  Ista,  mi  Lucili,  condenda  in  animum  sunt,  u1 
contemnas  voluptatem  ex  plurium  assensione  vcTiientem." 

Heu. — Wagner  commences  a  new  paragraph  witli  tliis  word, 
Heyne  with  kcck  in  the  next  line,  both  I  think  erroneously, 
this  line  being  intimately  connected  both  with  the  preceding 


206  AENEIDEA       [398-419  wuLTOs—FuifDo 

and  succeeding.     The  train  is  :  "  but  all  this  success  was  soon 
to  end,  the  gods  being  against  us ;  for  see  where  Cassandra,"  &c. 
Invitis  divis  =  the  Homeric  Otwv  ojtcjjrt. 

LUMINA,  NAM  TENERAS  ARCEBANT  YINCULA  PALMAS. HeyUO 

says:  *' Ovidiano  lusui  propior  est ;  Ovidius  tamen  castior  nunc 
ipso  Yirgilio,  Met.  13.  hlO  : 

'  tractata  eomis  antistita  Phoebi 
non  profectiiras  tendebat  acl  aethera  palmas.'  " 

How  different  the  judgments  of  men  !  To  me,  Virgil  is  here 
not  only  quite  as  chaste  as  Ovid,  but  twice  as  graphic:  Ovid 
omitting  that  all-important  part  in  a  picture,  the  countenance ; 
Virgil  painting  both  the  supplicating  eyes,  strained  towards 
heaven,  and  the  hands  prevented  by  bonds  from  joining  in  the 
supplication.  There  is  or  should  be  more  or  less  "lusus"  in  all 
poetry.  If  it  be  true  that  Ovid's  has  too  much  of  it,  it  is  no  less 
true  that  Virgil's  has  hardly  enough.  Virgil  is,  perhaps,  as 
much  too  severe  as  Ovid  is  too  plaj^fid.  Who  shall  hit  the  just 
mean  ?  Of  all  charges  levity  is  the  last  that  should  be  brought 
against  Virgil.  In  the  present  instance,  if  he  be  light,  he  has 
\\vd  levity  of  Emipides  to  countenance  him,  Andvom.  578  : 

aW'  avTia^o!  <r',  o)  y(pov,  rwv  aoov  irapos 
TTiTvovffa.  yovaTOOv,  x*'P»  S'  "'^'^  fletrrj  fioi 
T1JS  (TTjs  Kafifffdai  (piXTartjs  yeveiaSos, 

as  well  as  that  of  St.  Jerome  in  his  marvellous  "  Mulier  septies 
percussa"  {Ejjid.  1,  ad  Innocenf.  §  3)  :  "  Ocidis,  quos  tantum 
tortor  alligare  non  poterat,  suspexit  ad  caelima" — an  expression 
of  the  thought,  bj^-the-by,  as  incorrect  as  Virgil's  is  correct, 
for  nothing  was  easier  for  the  executioner  than  to  bind  the  cid- 
prit's  eyes,  viz.,  with  a  bandage.  Nor  if  Ovid  abstained  from 
the  "  lusus "  in  the  case  of  Cassandra,  did  he  always  abstain 
from  it.  He  would  not  have  been  Ovid  if  he  had — the  happy, 
gay,  playful,  captivating  Ovid  of  the  Metamorphoses  and  the 
Amores.  It  was  qiiite  too  tempting,  and  he  yielded  to  the 
temptation — let  Heyne  frown  and  shake  his  head  as  he  will,  I 
only  clap  my  hands  the  harder,  and  cry  "  bravo  !"'  the  louder — 
yielded  to  the  temptation  once,  twice,  three  times,  for  aught  I 


398-419  MULTOS— FUNDO]  BOOK   II.  207 

know  to  the  contrary ;  once,  at  all  events,  in  the  case  of  lo 
{Met.l.  731): 

"■  quos  potxiit  solos  toUens  ad  sidera  vultus ;" 

and  a  second  time  in  that  of  Andromeda  {Ibid.  ^.  681)  : 

.     .     "  manibu^que  modestos 
celasset  vultiis,  si  non  religata  f uisset. 
lumina,  quod  potuit,  lacriiuis  implevit  obortis" 

— examples  which  have  not  failed  to  draw  their  imitators  after 
them.  See  Victor  Hugo,  Notre  Dame  de  Paris,  8.  6  (of  Esme- 
ralda) :  "  *  Phoebus  '  !  s'ecria-t-elle,  *  mon  Phoebus  !'  Et  elle 
voulut  tendre  vers  lui  ses  bras  tremblants  d'  amour  et  de  ravisse- 
ment,  mais  ils  efaient  attaches^ 

Arcebant  vincula. — The  translators  understand  these 
words  to  be  equivalent  to  "  vincula  ligabant,"  and  to  mean 
no  more  than  that  chains  bound  her  hands  : 

"  her  eyen,  for  fast  her  tender  ■vnists  were  bound."        Sun-ey. 

"  rude  fetters  bound  her  tender  hands."  Beresford. 

"  che  indegni  lacci  alia  regal  donzella 
ambe  avvincon  le  mani."  Alfieri. 

On  the  contrary,  the  idea  of  binding  does  not  extend  beyond 
the  word  vincula  ;  and  arcebant  has  its  own  proper  force  of 
hindering,  keeping  an-ag  :  bonds  (vincula)  hindered,  Icept  op' 
(arcebant)  her  hands,  viz.,  so  that  slie  could  not  extend  them 
towards  heaven. 

Densis  incurrimus  armis. — "  KoraCTKfuj)  :  merito  superati 
sunt  a  pluribus,"  Servius.  "  Vel  ipsi  densis  ordinibus,  denso 
agmine,  vel  irruimus  in  hostium  densum  agmen,"  Heyne. 
"Densis  quia  ipsi  densi  conferti,  vs.  847,  incurrunt,"  AVagnt^'r 
{Praest.).  "  Sie  driingen  sich  in  die  den  Coroebus  bereits  dicht 
uragebendeu  waffen,"  Kappes.  How  are  we  to  decide  the  case, 
Servius  and  Kappes  on  one  side,  Voss  and  Wagner  on  the  other, 
Heyne  divided  between,  and  grammar  for  both  ?  By  the  con- 
text, and  very  easily.  The  words  are  in  the  ablative,  the  dense 
arms  tl:ose  of  Aeneas  and  his  part}',  first,  because  the  party  has 
been  already  twice  described  as  dense — verse  346 : 

"  quos  ubi  vonfcrton  audcrc  in  inaeHa  vidi ;" 


208  AENEIDEA       [398-419  mtjxtos— ftindo 

verse  383  : 

"  irniimus,  dnisls  et  circumfundimur  armis"  — 

the  latter  being  manifestly  our  text  in  a  very  slightly  changed 
form,  and  permitting,  no  doubt,  of  its  "  densis  armis"  being  the 
ablative  ease  and  the  arms  of  Aeneas  and  his  party.  Secondly, 
on  account  of  the  not  very  dissimilar  "  irruimus  ferro"  of  3.  322, 
where  there  can  be  no  doubt  of  "  ferro  "  being  in  the  ablative. 
And,  finally,  on  account  of  the  consequimur  cuncti  of  the 
beginning  of  the  verse,  words  which  set  before  us  a  numerous 
united  body  (see  Rem.  on  "  contorsit,"  2.  52),  and  prepare  us 
for  DENSIS  AKMis,  the  arms  of  Aeneas's  party  who  could  not  be 
CUNCTI  and  con-sequentes  unless  they  were  dense. 

TUM  DANAI  GEMITU  ATQUE  EREPTAE  VIRGINIS  IRA. Hcyue's 

interpretation,  "  ira  propter  ereptam  virginem,"  is  proved  to  be 
correct,  not  only  by  the  appropriate  sense  which  it  affords, 
and  our  author's  use  elsewhere  of  a  similar  structure,  ex.  (jr., 
"mortis  fraternae  ixa. y"  Aen.  9.  736;  "  ira  irritata  deoruni," 
Aen.  U.  178;  graiarum  errore  iubarum,  verse  412,  above; 
*' veterum  errore  locorum,"  3.  181  ;  "  ereptae  amore  coniugis," 
3.330  ;  also  "  lacrymae  rerum,"  1. 466 ;  and  "  lacrymas  Creusae,'' 
2.  784 ;  but  by  Livy's  (5.  33)  exactly  parallel :  "  Aruntem 
Clusinum  ira  corruptae  uxoris  ab  Lucumone,"  and  (1.  5)  "  ob 
iram  praedae  amissae,"  and  (8.  24)  "  ultra  humanarum  iranmi 
fidem."  Compare,  also,  Ovid,  Mrf.  9.  101  (of  the  passion  of 
Nessus  for  Dejanira)  :  "  eiusdem  virginis  ardor."  Silius,  5.  344  : 

*'  advolat  inter ed.  f rat erni  rulneris  ira 
turbatus  Libj^ae  ductor." 

Also  the  title  by  which  Langland's  poem  is  generally  known, 
viz.,  Piers  Ploioiuni's  Vision,  or  Vision  of  Piers  Plou-mnn,  equi- 
valent not  to  "  Vision  seen  by  Piers  Plowman,"  but  "  Vision 
concerning  Piers  Plowman,  Vision  in  which  Piers  Plowman 
appeared." 

GrEMiTU. — "  Dolore,"  Heyne.  No,  but  a  loud  roar,  or  groan. 
Compare  Aen.  2.  53 ;  3.  555 ;  and  especially  7. 15,  where  gemi- 
tus  and  ira  are  again  united  ("  gemitus  iraeque"  :  that  angry 
roaring,  that  loud  groaning  or  roaring  which  is  the  consequence 
of  anger). 


398-419  MULTos—FUNDo]        BOOK  II.  209 

Adversi  .  .  .  FuxDo  (vv.  416-419).    Compare  Aesch.  Pronn 
Vinct.  1080 y  ed.  Blomfield  (Prometheus  speaking)  : 

aid7)0  5* 
fpedi^effQti)  ^povrri  fr(paKe\oi>  r 
aypioov  avtfjLoiv  x^ova  5'  ek  iruOfifvuv 
avrais  pi^ajs  wveu/xa  fcpaSaivoi, 
Kv/na  56  TToyrov  rpaxft  podiai 
^vyx<^o'fn'',  Tuv  t'  ovpaviu)!/ 
adTpttiv  StoSous. 

Dante,  Inferno,  5.  ^9  : 

"  che  mugghia,  come  fa  mar  per  tempesta, 
se  da  contrail  vcnti  e  combattuto." 

Also  Sir  Walter  Scott,  in  his  fine  lyric  the  "  Pibroch  of  Donald 
Dhu  :  " 

"  come  as  the  winds  come 
■when  forests  are  rended, 
come  as  the  waves  como 
when  navies  are  stranded." 

Laetus  eois  eurus  equis. — Wagner  (1861)  says:  "equos 
tvibuunt  ventis  etiam  Hor.  Od.  U.  4.  U^ 

['  ecu  flamma  per  taedas,  vel  Eurus 
per  Siculas  eciu'davlt  undas'], 

et  Yal.  Flacc.  1.  608 

['  dixerat  [Boreas] ;  at  ciincti  fremere  intus  et  aequora  venti 
poscere  :  turn  valido  contortam  turbine  portam 
impulit  Hippotades  :  fundunt  se  carcere  laeti 
Thraces  equi^  Zephyrusque,  et  nocti  concolor  alas 
nimborura  cum  prole  Notus,  crinemque  procellis 
hispidus,  et  multa  flavus  caput  Eurus  arena : 
induxere  hiemem ;  raucoque  ad  littora  tractu 
unanimi  freta  cuiTa  ferunt,  nee  sola  tridentis 
regna  movent ;  vasto  pariter  niit  igneus  aether 
.     cum  tonitru,  piceoque  premit  nox  omnia  caolo'].' 

I'liis  is  to  take  our  author,  as  usual,  too  literally,  and  not  merely 
our  author,  but  Horace,  and  Valerius  Flaocus.  Neither  our  author 
nor  Horace  means  that  Eurus  actually  rides  over  the  sea,  gallops 
over  the  sea  on  horseback;  both  Virgil's  eois  laetus  equis, 

lIEMiy,  AEXKIDEA,  vol..  I  f.  11 


210  AENEIDEA        [398-419  multos— fundo 

and  Horace's  *'  equitavit,"  and  Yalerius  Flaccus's  "  fundunt  se 
oarcere  laeti  Thraces  equi,"  are  but  various  translations  of  the 
Greek  nrnivnv  applied  by  Greek  poets  to  the  winds,  and  mean- 
ing not  ride,  but  gallop  lilr  a  horse,  go  galloping.  Compare 
Eurip.  Phoen.  210 : 

irepippvTCOv 
inrep  aKapiri(TTtiiv  TreSioii/ 
2</ceA.«os  Zf(pvpov  irvoais 
tirirfvcravros  (v  ovpavM 
KaWiarov  KeKaSrjfia, 

where  the  scholiast :   Zupvpov  arpodpivg  irvevaavTog. 

SaEVITQUE    TRIDENTI     SPUMEUS    ATQUE      IMG     NEREUS     CIET 

AEQUORA  EUNDO. — The  structure  is  not  spumeus  nereus  sae- 

VIT    TRIDENTI,     but    NEREUS    SAEVIT     TRIDEXTI     SPUMEUS  ;     and 

the  meaning  is,  produces  a  great  deal  of  froth  in  the  operation  of 
stirring  up  the  sea  from  the  bottom  with  his  trident.  Compare 
Aen.  11.  62U  : 

"  qualis  ubi  alterno  procurrens  gurglte  pontus 
nunc  ruit  ad  terras,  scopulosque  superiacit  undam 
spumeus,  extremamque  sinu  perfundit  arenam  ;" 

where,  as  in  our  text,  "  spumeus  "  is  placed  in  the  emphatic 
position,  and  separated,  by  a  pause,  from  the  sequel.  See  Eem. 
on  2.  247. 

Saevit  TRIDENTI. — The  trident  was  used  for  stirring  up  the 
sea,  and  was  laid  aside  when  the  waves  were  to  be  calmed,  Ovid, 
Met.  1.  330: 

" /^OAiYt/que  tricuspide  telo 
tmdcct  aquas  rector  pelagi." 


422-425  iLLi— signaxt]  BOOK  II.  211 


422-425. 

ILLI  ETIAM  SI  QUOS  OBSCURA  NOCTE  PER  UMBRAM 
rUDIMUS  INSIDIIS  TOTAQUE  AGITAVIMUS  URBE 
APPARENT  PRIMI  CLIPEOS  MEXTITAQUE  TELA 
AGNOSCUNT  ATQUE  ORA  SOXO  DISCORDIA  SIGNANT 


VJB.  LECT. 

rKi.VMi  CL.  I  Pal.  (the  A  very  indistinct  and  hardly  traceable,  still  however 
traceable,  not  as  marked  by  Ribbeck  wholly  untraceable,  and  only  to 
be  guessed).  The  actual  reading  of  the  MS.  is  IIIAMI,  the  P  and  all  the 
preceding  part  of  the  line  having  been  torn  or  eaten  away.     Ill  Ribb. 

'ipunct.']  APPARENT  &c.,  without  punct.  Ill  Yen.  147.5. 

^pund.']  APPARENT  PRiJii  .  CL.  I  "  In  codd.  aliquot  antiquis,  eodem 
membro  legas  adpakent  primi  disiunctim  ;  inde,  clipeos  mentitaquh 
TELA  ADNOSCUNT,"  Pierius.    Ill  Ven.  1471. 

[punct.'\  APPAhENT  .  PRIMI   CL.    I   Med.    Ill   Donat. ;  P.  Manut. ;    ]). 

Heins.  ;  N.  Heins. ;  Philippe  ;  Ilaupt ;  Wagner  {Pmest.). 
\_plinct.']  APPARENT  ;  PRIAMI  CL.  Ill  Ribb. 

Donatus  is  right.  Primi  belongs  to  agnoscvnt  not  to  api'Arext  (1),  because 
APPARENT  must  not  lose  its  emphasis  (see  Rem.  on  2.  247) ;  and  (2), 
because  (as  shown  by  etiam,  verse  420),  not  the  illi  quos,  &c.,  but- 
the  DANAI  (verse  413),  were  the  first  to  show  themselves. 


Apparent,  ahoic  theinsckes,  let  themselves  he  seen,  no  longer  hide. 
(Jompare  Ammian.  29.  5  :  "  excubiasque  agens  ciira  pervigili, 
barbaronim  aliqiios  ausos,  cum  adparere  iion  possent,  post  (xx-a- 
^\m\  lunae  castra  sua  tentare,  fudit,  vel  irruentes  audeutiiis 
cepit."  Apparere  is  exactly  the  Greek  ^aivindai,  to  appear, 
.show  one's  self,  present  one's  self,  as  Horn.  //.  10.  '235  (Aga- 
memnon exhorting  Tydides  to  choose  the  best  comrade,  not  the 
noblest) : 

Tov  fxfv  5r]  (rapov  7'  atpTjffeai,  ov  /c'  iOf\y]ffQa, 
tpaLVOjxivwv  rov  apiajov,  enet  /xe/xaam  ye  noWoi 

[the  best  man  of  those  who  present  themselves], 

14* 


212  AEIs^EIDEA  [422-425  illi— siux.vnx 

Clipeos  mentitaque  tela  agnoscunt, — Not  recognise  oiir 
shields  and  tveapons  to  be  false,  but  recognise  our  {false)  shields  and 
weapons  to  he  the  shields  and  weapons  of  their  friends.  Agnos- 
cere  is  always  to  recognise,  to  achnoicledge  as  an  old  acquaintance. 
The  discovery  that  the  shields  and  weapons  are  false,  i.e.,  earned 
by  Trojans,  is  made  only  on  observing  that  the  voices  of  those 
who  bear  the  weapons  are  not  Greek. 

Clipeos  mentitaque  tela  =  mentitos  clipeos  et  men- 
tita  tela.  Mentita  =  false,  i.e.,  which  professed  to  be  carried 
by  Greeks,  but  were  in  reality  carried  by  Trojans,  as  Epit. 
Iliados,  830  (of  Patroclus  clad  in  the  armour  of  Achilles)  : 

.     .     .     "  donee  Troianus  Apollo 
mentitos  viiltus  simiilati  pandit  Achillis, 
demidatque  virum.' ' 

Ora  soxo  discordia. — Our  mouths  in  sound,  i.e.,  the  sound 
of  our  mouths,  our  voices  or  accent,  disagreeing  ivith  our  assumed 
weapons.  Heyne's  gloss,  "  discrepantiam  sermonis,"  is  erroneous, 
and  "Wunderlich's  whole  disquisition,  "  Troianorum  linguam  a 
lingua  Graecorum  diversam,"  &c.,  to  no  purpose.  The  Greeks 
do  not  hear  the  language  spoken  by  the  disguised  Trojans,  only 
their  sonus  oris,  the  sound  of  their  mouth,  and  that  sound  of 
their  mouth  (sonus  oris,  voice)  does  not  agree  with  their  ap- 
pearance— "klingt  fremd."  Os  is  the  mouth  (/.  e.,  the  speech, 
sermo,  lingua,  as,  12.  837,  "omnesuno  ore  Latinos");  sonus, 
the  soimd  of  that  mouth,  the  voice,  as  Ovid,  Fast.  U-  57; 

"  carmina  mortali  non  referenda  sono.'^ 

Compare,  also.  Sen.  Oed.  101^  (Oedipus  hearing  his  mother's 
voice) : 

.     "  quis  frui  et  tenebris  vetat  ? 
quis  reddit  oculos  ?     matiis,  heu,  matris  so«i<»." 

Sen.  Here.  Oct.  1130  :  "  est,  est  Herculeus  sonus "  [it  is  the 
voice  of  Hercules].  Ovid,  3Iet.  12.  203  (of  Caenis  undergoing 
metamorphosis) : 

..."  graviore  novissima  dixit 
verba  sono;  poteratque  viri  vox  ilia  videri ; 
sieut  crat." 


431-437  iLiAci— vocATi]  liOOK   H.  213 

Ovid,  Trist  5.  7.  51 : 

' '  in   paiicis   remanent  Graiae  vestigia  linguae ; 
haec  quoqiie  iam  Geti(;o  barbara  facta  sono^ ' 

[the  Greek  language  rendered  barbarous  by  the  Getic  accent, 
voice,  or  sound  of  the  speakers].  And  especially  Ennius  (ed. 
Hessel),  p.  40  : 

"  oUei  rcspouflet  sua\'is  so«««Egeriai" 

[the  sweet  sound  of  Egeria,  /,  e.,  the  sweet  sound  of  Egeria's 
voice,  Egeria's  sweet  voice]. 

Exactly  as  in  our  text  ora  is  the  mouth  and  soxo  the  sound 
of  tlie  mouth,  "  os  sonaturum,"  Hor.  Saf.  1.  U-  U'^-,  is  the  mouth 
iibout  to  sound: 

"  ingcnium  cui  sit,  ciii  mens  divinior  atquc  oh   ! 
magna  sonaturum,  dcs  nominis  hnius  lionorom." 


431-437. 

ILIACI  CINERES  ET  FLAMMA  EXTREMA  MEORUM 
TESTOR  IN  OCCASU  VESTRO  XEU  TELA  NEC  ULLAS 
VITAVISSE  VICES  DANAUM  ET  SI  FATA  FUISSENT 
UT  CADEREM  MERUISSE  MANU  DIVELLIMUR  INDE 
IPHITUS  ET  PELIAS  MECUM  QUORUM  IPHITUS  AEVO 
IAM  GRAVIOR  ]'ELIAS  ET  VULNERE  TARDUS  ULIXI 
PROTINUS  AD  SEDES  PRIAMI  CLAMORE  VOCATI 

VAR.  LECT. 

\^pv.nct.']  VICES  DAXAUM  I  Mcd.  Ill  p.  Manut.  ;  D.  Heins.  ;  N.  Ileins. 
(1070);  Philippe;  Hc}Tie  ;  Briinck  ;  Wakef .  ;  Wagner  (ed.  Hoyn., 
Led.  Tlrf/.,  ed.  18G1). 

[^>HHc<.]  vices;  daxaum  III  Dietsch  {Thcolof/,  p.  22) ;  Heyne  (in  nota)  ; 
Poerlkamp;  Ladewi},^;  Haupt;  Kibb. 


214  AENEIDEA         [431-437  iliaci — YOCAir 

VAIt.  LEC'T. 

[pUUCt.'l  DlVELLIMfR  INDE 

IPHITUS,  ET  PELIAS  MECUM  :    QUORUM  IPHITUS  ABVO 
lAM  OKAVIOR,  PELIAS  ET  VULXERE  TARDUS  ULYSSI. 

Ill  P.  Maniit. 

\jW}ICt.']  DIVELLIMUR  INDE, 

IPHITUS  ET  PELIAS  MECUM   (QUORUM       .       . 

ULYSSi) 

PROTINUS VOCATI. 

Ill  Heumaim  ;  Burinann ;  Voss. 

[piinCf.'}  DIVELLIMUR  INDE 

IPHITUS  ET  PELIAS  MECUM  (QUORUM  IPHITUS  AEVO 

ULIXl), 

PROTINUS VOCATI. 

Ill  Ribbeck. 

[pmiei.']  DIVELLIMUR  INDE 

.IPHITUS,  ET  PELIAS  MECUM  ;  QUORUM  IPHITUS  AEVO 
lAM  GRAVIOR,  PELIAS  ET  VULNERE  TARDUS  ULYSSEI  ; 
PROTINUS VOCATI. 

Ill    D.    Heins. ;    N.    Heins.    (omitting  however  the   comma    after 

rPHITUS). 

[ptltiCf.l  DIVELLIMUR   INDE! 

IPHITUS  ET  PELIAS  MECUM  ;  QUORUM  IPHITUS    AEVO 
1AM  GRAVIOK,  PELIAS  ET  TULNBKE  TARDUS  ULIXI  ; 
PROTINUS VOCATI. 

Ill  HejTie  ;  Wagner  (ed.  Heyn.,  and  ed.  1861). 


"Iliaci  cineres  ex  loquendi  usu  ad  Ilium  in  ciueres  versum 
ducunt :  turn :  '  et  vos,  o  mci,  quibus  incendium  urbis  pro  rogo 
fuit '  ...  est  tamen  usui  magis  consentaneum  flammam  extrc- 
mam  meorum  de  rogo  et  funere,  seu  morte,  accipere  .  .  .  Testa- 
tur  igitur  funus  patriae  et  funera  suorum,"  Heyne.  But  wbieb 
oi  our  author's  readers  will  readily  agree  that  of  cineres  and 
FLAMMA  occurring  in  one  and  the  same  verse,  not  only  in  im- 
mediate propinquity  to  each  other,  but  actually  connected 
together  by  the  copulative  et  (cineres  et  flamma),  the  cinerf.s 
has  nothing  at  all  to  do  Avith  the  flamma,  the  feamma  nothiug 


431-437  iLiAci— TOCATi]  BOOK  II.  215 

at  all  to  do  with  the  cineres  ?  Who  is  there  does  not  see — 
should  not,  at  a  single  glance,  see — that  cineres  and  flamma 
belong  to  the  same  fire  ?  So  La  Cerda  saw,  and  interpreted 
"  extinctam  patriam  testatur,  conversamque  in  cineres ;  tiini 
etiam  exitialem  illam  flammam,  qua  Troia  arsit,"  taking  no 
notice  of  meorum,  of  which  Lade^vig,  Weidner,  Kappes,  and 
(^onington,  taking  insufficient  notice,  understand  cineres  to  be 
the  ashes  of  Ilium,  flamma  the  flame  which  not  only  produced 
those  ashes,  but  served  at  the  same  time  as  the  pyre-flame 
I  FLAMMA  extrema)  of  Acucas's  frieuds  and  companions  in  arms 
i meorum)  ["Da  ignis  supremus  und  to)-i  sii2)re)»i  vom  schei- 
terhaufen,  suprcma  officia,  siipretni  tituli,  suprcini  /loiiores  von  der 
bestattung  gebraucht  wurde,  extrema  flamma  an  unserer  stelle 
gewiss  fiir  siiprenia  JIamma  steht;  so  hat  Ladewig  wohl  recht, 
wenn  er  erklart :  '  Es  deuten  diese  worte  auf  den  brand  Troia's 
bin,  insoferu  er  den  leichen  die  stelle  des  scheiterhaufens  ver- 
tretcn  musste,'  "  Weidner.  "  In  der  engen  verbindimg  mit 
ILIACI  CINERES  wird  die  extrema  flamma  auf  den  brand  der 
stadt  zu  beziehen  sein,  welcher  gleichsam  '  pro  rogo  '  war," 
Kappes.  "  Flamma  extrema  meorum  is  parallel  to  iliaci 
CINERES,  as  the  flames  of  Troy  were  the  funeral  flames  of 
Aeneas's  countrymen  and  friends,"  Conington] — an  analysis 
ivliicli*  although  so  much  more  conformable  than  either 
Heyne's  or  La  Cerda's  to  the  usual  structure  of  our  author's 
verses,  although  presenting  Troy  to  us  under  the  so  familiar 
aspect  of  grave  of  its  own  children  (compare  Catall.  68.  93 : 

"  Troia  (nefas!),  commune  sepulchrnm  Asiae  Europaeque ; 
Troia,  vinim  et  virtutum  omnium  acerba  cinis." 

Senec.  Troad.  55  : 

"  caret  scpulch/-o  Priamus  et  flamma  indiget 
ardente  Troia." 

xSenec.  Agam.  7Jil  (Cassandra  apostrophizing  the  gliosts  of  her 
slaughtered  relatives) : 

"  quid  me  vocatis  sospitcm  solam  c  mois, 
imibrao  meorum  ?    te  aequor,  tota  pater 
Troia  ne^yuUe.^' 


21G  AENEIDEA        [431  437  iliaci— voc.vir 

Sen.  Troad.  28  (Hecuba  speaking)  : 

"  testor  deorum  numen  aversum  mihi, 
patriaeque  cineres  teque  rectorem  Phrj-gum 
quem  Troia  toto  conditum  regno  tegit, 
tuosqiie  manes." 

Manil.  4.  64  : 

"  in(iiic  rogo  Croesum,  Priamuraque  in  littore  truncum, 
ciii  nee  Troia  rogus'^), 

is  still  not  the  true  analysis,  lays  quite  too  little   stress    on 

MEG  RUM,  the  index  to  the  whole  passage,  the  key  of  the  lock. 

It  is  not  the  flamma  extrema  only  which  belongs  to  Aeneas's 

"  mei  " ;  the  cineres  also  are  theirs,  not  indeed  in  the  grammar 

but  in  the  sense,  the  meorum  of  the  second  clause  being  the 

ILIACI  of  the  first,  the  iliaci  of  the  first  the  meorum  of  the 

second,    and    iliaci   cineres   et   flamma   extrema   meorum 

being  the  exact  equivalent  of  meorum  cineres  et  flamma  extrema 

Iliacorum  or  cineres  et  flamma  extrema  meorum  Iliacoruyn ;  all 

mere  expansions — the  original  one,  for  the  sake  of  filling  up  the 

verse  (see  below) — of  the  rudimental  thought:  dead  companions 

in  arms.     It  is  as  if  Aeneas  had  said  :  "  0  ye  Ilian  companions 

in  arms  who  are  now  but  dust  and  ashes,  I  swear  by  you  and 

by  the  flame  of  your  fuueral  pyres,  that  when  ye  fell  (in  occasu 

vESTRo)  I  shunned  not,"  &c.    There  is  thus  but  one  flame  spoken 

of,  the  flame  of  the  funeral  pyre  ;  but  one  ashes  spoken  of,  the 

ashes  of  Aeneas's  fallen  companions  in  arms ;  and  instead  of  the 

connexion  by  the  copula  et  of  the  two  incongruous  conceptions 

ashes  of  Ilium,  pt/ re-flame  of  friends,  we  have  the  blending  by 

means  of  that  copula  of  the  two  cognate  conceptions,  ashes  of 

Ilian  citizens,  pyre-flame  of  friends ^jnio  i\iQ  single  conception, 

2)yre  of  Ilian  friends. 

This  analysis  and  interpretation  is  borne  out  (1),  by  our 
author's  habit  of  dividing  a  compound  thesis  into  two  or  more 
simple  theses  (see  Rem.  on  "  quem  si  fata  virum  servant," 
1.  550,  and  on  "  progeniem  sed  enim,"  1.  23-26).  («),  by  the 
immediately  preceding  context.  Aeneas  has  just  been  narrating 
the  deaths  of  his  comrades  one  after  the  other.  Choroebus, 
Ripheus,  Hypanis,  Dymas,  Pantheus,  have  all  fallen  ;  with  what 


431-437  iLiAcr— vocATi]  BOOK  II.  217 

adjuration  could  he  so  well  satisfy  his  hearers  that  his  own  sur- 
vival was  not  due  to  a  cowardly  flight  as  by  that  of  the  only 
witnesses  of  his  fallen  companions  in  arms  ?  Was  not  such 
adjuration  both  much  nearer  and  much  more  solemn  than  any 
adjuration  of  the  burnt  city  ?  Was  it  not  precisely  to  theii- 
fallen  companions  in  arms  both  the  Maeon  of  Statins  and  Silius's 
son  of  Regidus— each  a  sole  survivor  when  all  his  companions 
in  arms  had  fallen— appealed  fojj^  testimony  that  tliey  had 
courted  death  no  less  than  those  who  fell,  and  that  if  they  sui-- 
vived  they  survived  only  because  the  fates  had  decreed  their 
survival  ?    [Stat.  Theb.  3.  62 : 

.     .     .     "  vix  credo  et  nuntius,  omnes 
procubuere,  omnes  :  noctis  vaga  luniina  tester, 
et  soclum  Manes,  et  te  mala  protinus  ales 
qua  redeo,  non  hanc  lacrj-mis  meruisse,  nee  astu 
crudelem  veniam,  atque  inhonorae  raunera  lucis. 
sed  mihi  iussa  deura,  placitoque  ignara  moveri 
Atropos,  atque  olim  non  liaeo  data  ianua  leti, 
eripuere  necem." 
Sil.  G.  113: 

.     .     .     "  testor  mea  numina,  Manes, 
dignam  mc  poenae  turn  nobilitate  patemae 
strage  hostis  quaesisse  necem,  nitristia  letum, 
ut  quondam  patri,  nobis  quoque  fata  negassent," 

with  which  compare  Quinct.  Led.  12.  2  :  "  ignoscite  tamen, 
violati  manes  mconinr'J.  And  what  reason  can  be  assigned 
why  Virgil,  intending  Aeneas  to  apostrophize  in  the  first  clause 
of  the  passage  not  his  deceased  frieaids  and  companions  in  arms 
but  the  burnt  city,  should  use  the— to  say  the  least  of  it  in  so 
close  connexion  witli  fi.amma  extrema  meorum— very  am- 
biguous term  cineres,  and  not  the  equally  obvious,  even  more 
parallel  to  FLAMMA,  wholly  unambiguous,  igiNs^  The  above  view 
is  also  supported  (3),  by  the  so  frequent  application  of  the  terms 
cinis  and  cineres  {di(.^t  and  ashes)  not  merely  to  dead  persons 
whose  bodies  have  been  actually  reduced  whether  by  fire  or  slow 
decay  to  dust  and  ashes,  but  to  persons  recently  dead  and  who 
are  only  figuratively  dust  and  ashes,  as  G.  212 : 

"  noc  minus  interoa  IMiscnuin  in  littore  Tcuori 
flcbant,  ct  chirri  iugrato  supn'ina  ferobant." 


218  AEIs^EIDEA        [431-437  iliaci— vocati 

m.  13.  469  (ed.  Eup.) : 

.     .     .     "  variatqiie  iacentum 
exeqiiias  tumuli  et  c'mcrinn  sententia  discors'' 

[of  the  tumulus  and  the  dead].  (4),  by  the  no  less  frequent 
use  of  Iliacus  to  express  belonging  or  in  any  way  appertain- 
ing to  Ilium,  than  to  express  forming  an  integrant  part  of  or 
resulting  from  Ilium,  as  Sil.  15,  281  : 

.     .     .     "  tibi  barbara  soli 
sanctius  Iliaca  servata  est  Phoebade  virgo" 

\_IHan  priestess  of  AiJollo].     Stat.  Silv.  Ij..  2.  10  : 

' '  mediis  videor  discumbere  in  astiis 
cum  love,  et  Iliaca  porrectum  sumerc  dextra 
immortale  menim" 

\^Iliaii  right  hand'].  (5),  by  the  so  much  easier,  simpler,  and 
more  natural  reference  in  vestro  to  the  single  category  of  wit- 
nesses, Aeneas's  fallen  companions  in  arms,  than  to  the  dissimi- 
lar categories,  the  burnt  city,  and  Aeneas's  fallen  companions 
in  arms.  And  (O),  by  the  application  of  occasus  to  person 
no  less  than  to  thing,  as  Cicero,  Acad.  post.  8  (ed.  Orelli)  : 

"  post  L.  Aelii  nostri  occasum." 

To  this  analysis  and  interpretation,  if  anyone  object  with 
Yoss  :  "  Wer  denn  gab  den  gefallenen  ein  ordentliches  leichen- 
begangniss  ?  "  I  beg  to  refer  to  6.  505,  wliere  Aeneas  informs 
the  shade  of  Deiphobus  that  after  tliat  fatal  night  he  had  searched 
in  vain  for  the  body  of  Deiphobus  in  order  to  bestow  on  it  the 
usual  funeral  honours,  and  being  unable  to  find  it  had  erected 
a  cenotaph  to  the  memory  of  the  deceased,  and  where  the  shade 
of  Deiphobus  replies : 

.     .     .     "  nil  0  tibi,  amice,  relictuni ; 
omnia  Deiphobo  solvisti,  et  funeris  umbris." 

And,  indeed,  Aeneas  and  the  other  surviving  Trojans  having, 
after  the  burning  of  the  city,  remained  long  enough  in  the 
neighbourhood  to  build  and  man  and  equip  a  fleet  (3.  5 : 

.     .     .     "  classemque  sub  ipsa 
Antandi-o,  et  Phiygiae  molimur  montibus  Idac  ; 

contrahiiuusque  viros") 


401   437  iLiACi — vocATi]  BOOK  IF.  2J9 

Avhat  difficulty  was  there  in  tlie  \say  of  their  performing  that 
duty  which  in  the  ancient  systems  of  morals  and  religion  held 
a  place  second  only  to  that  of  returning  thanks  to  the  gods  for 
personal  safety  and  preservation,  viz.,  the  duty  of  decently  dis- 
posing of  the  remains  of  less  fortunate  friends  and  relatives  ? 
(see  11.  1  : 

"  Aeneas,  quanquam  et  sociie  dare  tempus  hmiumdis 
praeeipitant  curac,  turbataque  fimere  mens  est, 
vota  deuiu  prinio  victor  solvebat  Eoo"). 

"What  can  be  more  certain  than  that  after  respects  paid  to  the 
gods — respects  which,  on  an  occasion  on  which  the  gods  had  done 
so  very  little  for  and  so  very  much  against  them  (2.  610-618  , 
need  not,  one  would  think,  have  been  either  very  cumbrous  or 
very  formal — their  next  and  most  pressing  care  was  to  perform 
that  duty  ?  what  more  probable  than  that  that  duty  was,  as  far 
as  the  circumstances  of  the  case  allowed,  piously  and  scrupu- 
lously performed  ?  what  more  natural  than  that  the  very  person 
on  whom  that  duty  had  principally  devolved,  the  very  person 
who  was  so  celebrated  for  his  pious  performance  of  such  duties, 
"  pious  "  Aeneas,  should  in  a  revioae — years  after  and  in  a 
foreign  country,  and  before  an  audience  of  strangers — of  all 
that  had  occurred,  let  it  plainly  appear,  that  neither  had  that 
so  indispensable,  so  imperative,  duty  been  neglected?  And  finally, 
how  was  it  possible  to  make  less  parade  of  the  due  discharge  of 
the  incumbent  obligation  than  is  made  of  it  in  the  apostrophe 
to  the  friends  who  had  perished,  and  whose  bodies  he  had  burned 
on  the  funeral  pyre,  to  testify  for  him  that  if  he  was  still  alive 
it  was  not  that  he  had  not  exposed  himself  to  danger  as  they 
had,  but  solely  because  it  was  the  will  of  fate  to  preserve  him  ? 

For  the  illustration  of  the  text  see  also  at  verse  587  of  this 
book  the  immediate  connexion  of  "cineres"  and  "meorum"  in 
the  identical  sense  (viz.,  that  of  dead  fnouh)  afi:"orded  by  tlio 
same  two  words  so  widely  separated  and  without  any  immediate 
connexion  in  our  text. 

Vestro  (verse  432),  your ;  referring  back,  past  flamma  ex- 
TREMA  MEORUM,  to  iHACi  ciNEREs :  "  0  ye  fallen  companions 
in  arms,  who  are  now  but  Hi  an  dust  and  ashes,  I  call  you  to 


220  AENETDEA         [431- 4:37  JUACi—rocATr 

■witness  that  wlien  ye  fell  I  would  have  fallen  too,  had  the  fates 
permitted,"  &c.,  flamma  extrema  meorum  being  but  a  dilata- 
tion of,  a  dwelling  on,  the  thought  iliaci  cineres:  "Ye  friends 
of  mine  (meorum)  who  have  been  reduced  to  ashes  (iliaci 
cineres)  on  yoiu'  funeral  pj^es  (flamma  extrema),"  exactly 
as  in  Anna's  address  to  Aeneas,  Sil.  <S.  81  : 

'*  nate  dea,  solus  regni  lucisquc  fuisti 
gennanae  tu  causa  meae ;  mors  testis,  et  ille — 
heu,  cur  non  idemniihi  tunc  I — rogus," 

*'  ille  rogus  "  is  but  a  dilatation  of,  a  dwelling  on,  the  thought 
"mors"  (equivalent  to  mortua  Dido,  and  corresponding  pre- 
cisely to  the  iliaci  cineres  or  dead  companioHs  in  arms  of  our 
text),  and  along  with  that  theme-thought  is  invoked  to  testify 
("  testis,"  the  testor  of  our  text)  that  Aeneas  was  the  sole 
cause  of  Dido's  death. 

Awkward  and  perverse  as  is  this  construction,  more  awkward 
and  more  perverse  is  the  construction  adopted  by  Heyne :  "ashes 
of  Ilium  ['  asche  der  Ilierstadt,'  Voss],  pyre-flame  of  my  friends" 
(whether  regarded  as  together  forming  the  notion,  ashes  of  Ilimn 
and  my  friends,  or  regarded  as  two  separate  and  independent 
notions,  ashes  of  Ilium,  fame  of  the  funeral  pijre  of  my  friends), 
for  what  fall  (vestro  occasu)  had  ever,  or  could  by  possibility 
ever  have  had,  either  the  ashes  of  Ilium  or  the  flame  of  Aeneas's 
friends'  funeral  pyre  ?  More  awkward  and  more  perverse  also 
is  La  Cerda's  "  extinctam  patriam  testatur,  conversamque  in 
cineres,  tum  etiam  exitialem  illam  flammam  qua  Troia  arsit," 
for  what  fall  had  ever,  or  could  by  possibility  ever  have  had, 
the  conflagration  which  reduced  Troy  to  ashes  ?  Only  in  meorum 
(see  abovej  and  the  double  sense  of  cineres,  a  word  equally 
capable  of  signifying  burnt  ashes  and  the  dead,  is  a  clue  to  be 
found  to  our  author's  meaning  in  this  most  awkward,  perplexed, 
and  obscure  passage — 0  ye  Ilian  dead  and  redueed  to  ashes  on  the 
pyre  ! 

Iliaci. — According  to  the  above  analysis  the  sense  had 
been  not  only  fully  but  clearly  and  unequivocally  expressed  in 
the  words  cineres  et  flamma  extrema  meorum  (pyre-flame  and 
ashes  of  my  friends  =  friends  reduced  to  ashes  on  the  pyre). 


431-437  iLiAcr— vocATi]  BOOK  11.  221 

What  occasion,  then,  for  iliaci  ?  Were  not  the  cineres  of 
Aeneas's  friends  necessarily  iliaci  cineres  ?  Certainly  :  and  just 
because  they  were,  and  because  cineres  was  meagre  and  bald 
without  a  descriptive  adjective  to  balance  extrema,  the  descrij)- 
tive  adjective  of  flamma  ;  and  because  the  measure  of  the  verse 
was  incomplete  without,  and  complete  with,  the  addition  ;  and 
because  the  sentiment  expressed  in  cineres  et  flamma  extrema 
meorum,  however  pathetic,  was  pathetic  only,  not  at  all  patriotic; 
and  because  iliaci  as  first  word  of  the  verse  was  both  graphic 
and  fine-sounding,  iliaci  was  prefixed  to  cineres  with  the  un- 
perceived,  or,  if  perceived,  disregarded  effect  of  separating  that 
word  from  its  explanatory  meorum,  and  so  leaving  the  reader 
with  the  information,  indeed,  that  the  cineres  spoken  of  were 
Ilian  cineres,  but  without  any  information  what  kind  of  Ilian 
cineres  they  were,  whether  ashes  of  Ilium  ("asclie  der  Ilier- 
stadt,"  Voss),  or  ashes  of  Ilian  men.  Compare  (3.  366)  the 
similar  ornamental  ad  caphim  vuhji  use  made  of  the  same 
word,  happily,  however,  without  a  similar  ill  effect: 

"  Pergamaque  //iacamque  iugis  hanc  addidit  arcem," 

where  "Iliacamque"  is  as  supererogatory  following  "Pergama- 
que," as  iliaci  in  our  text  is  supererogatory  preceding  cineres 
et  flamma  extrema  meorum  ;  and  contrast  Statins,  Theb.  5.  j^5i 
(Hypsipyle  speaking)  : 

.  .  .  "  cincrtm  furiasque  meorum 
tester,  ut  extornas  non  sponte  aut  crimine  taedas 
attigerim," 

where  "cinerem,"  not  having  been,  like  the  cineres  of  our  text, 
separated  from  its  explanatory  "  meorum  "  in  order  to  be  joined 
to  an  adjective  and  so  form  a  clause  of  its  own,  is  in  no  danger 
either  of  being  misunderstood  itself  or  of  leading  to  a  misunder- 
standing of  "  furias." 

To  make  my  meaning  clearer  I  shall  repeat  in  other  ^vords 
the  view  I  have  just  taken  of  the  etiology  of  this  verse.  Had 
Aeneas,  like  Alaeon  and  the  son  of  Regulus,  used  the  usual 
apostrojihe  and  addressed  his  deceased  friends'  Manes,  there  had 
been  no  difficulty.  But  this  is  not  wliat  Virgil  has  chosen  his 
hero  should  do.     lie  has  chosen  rather  tliat  Aeneas  sliould  in- 


222  AENEIDEA  [431-437  iLi.\cr— vocATr 

voke  his  deceased  friends'  cineres  and  flamma  extuema.  Now, 
it  was  not  Aeneas' s  deceased  friends  alone  who  had  cineres 
and  a  flamma  extrema;  Ilium  had  them  also,  and  it  there- 
fore became  incumbent  on  Yirgil  well  to  distinguish  which 
cineres  and  which  flamma  extrema  he  meant.     This  care 
was  not  taken;  for,  although  meorum  places  it  beyond  doubt 
that  the  flamma  extrema  is  the  flamma  not  of  the  city  but 
of  the  funeral  pyres,  yet  meorum  only  comes  to  the  rescue  after 
the  harm  has  been  done,  and  the  incautious  reader  has  already 
understood  iliaci  cineres  to  be  the  ashes  of  Ilium,  a  meaning 
which  until  he  comes  to  the  word  meorum  he  has  as  indisput- 
able a  right  (and  La  Cerda  and  Heyne  exercise  the  right  even 
in  defiance  of  meorum)  to  assign  to  the  words,  as  that  other 
meaning  in  which  Virgil  without,  however,  sufficiently  indi- 
cating his  intention,  intended  them  to  be  taken.     To  be  more 
explicit  still :  cineres  et  flamma  extrema  meorum  had  been 
subject  to  no  ambiguity,  had  been  clear  as  daylight,  but  had 
been,  at  the  same  time,  too  simple  and  inartificial  a  form  of 
expression  for  our  author,  ambitious  as  he  was  to  write  Latin 
in  a  style  in  which  Latin  was  never  before  written  by  anyone. 
The  verse,  besides,  was  incomplete,  and  required  to  be  filled  up 
and  rounded.     A  clause,  therefore,  is,  according  to  the  author's 
usual  fashion,  made  out  of  cineres  by  the  addition  of  iliaci, 
and  so  the  verse  not  merely  completed,  but  rendered  thoroughly 
Virgilian  and  rhetorical,  each  separate  half  balancing  its  pendant 
or  opposite  part,  and  even  the  words  of  which  each  separate  half 
consists   balancing   those  of   the  pendant   or   opposite   part — 
ii,iAci  CINERES  balancing  both  in  sense   and  rhythm  flamma 
extrema  meorum  ;  and  flamma    extrema    meorum,  in    like 
manner,  iliaci  cineres  ;  while  even  the  separate  word  iliaci 
balances  meorum,    and  the   separate   word  cineres    balances 
FLAMMA  extrema.     The  addition  of  the  word  iliaci  conciliat- 
ing for  the  build  of  the  verse  these  certainly  not  despicable 
advantages,  and  the  word  being  in  itself  by  no  means  trite 
or  vulgar,  but  rather  of  the  elite,  and  sounding  sweetly  besides, 
and  so  helping  to  take  something  from  the  ill  effect  of  the  three 
"  literae  latrantes  "  which  follow  iliaci, — we  need  not  be  sur- 


4:51-437  iLiAci— vocATi]         BOOK  II.  223 

prised  to  find  an  autlior,  so  little  solicitous  about  perspicuity  and 
so  very  solicitous  about  harmony  and  effect  as  our  author  on  all 
occasions  shows  himself  to  be,  assigning  not  merely  a  place  in 
his  verse,  but  the  most  honourable  place  of  all,  to  a  word  which 
not  only  adds  nothing  to  the  sense — for  who  does  not  know 
without  being  told  that  the  cineres  of  Aeneas's  meorum  are 
Ilian  ?  —but  introduces  so  much  ambiguity  into  the  verse  as  to 
lead  even  La  Cerda  and  Ileyne  astray,  nay,  so  far  astray  that 
each  of  those  commentators  assigns  to  the  verse  a  meaning  as 
widely  different  from  the  meaning  assigned  to  it  by  the  other 
as  it  is  from  the  right  one.  See  Rem.  on  "sequar,"  4.  384  ; 
and  on  "  illius  noctis,"  361,  supra. 

NeC  tela  NEC  ULI.AS  VITAVISSE    VICES    DANAUM  :  "  I  did  not 

shun  to  do,  was  not  shy  of  doing,  anything  I  could  against  the 
Danai  through  fear  of  anything  the  Danai  might  do  to  me  in 
return."  In  other  words  :  "  I  used  my  weapons,  all  my  art, 
skill,  and  strength  against  the  Danai,  without  regard  to  the 
consequences  to  myself  ;  I  did  my  worst  against  the  Danai,  not 
fearing  their  worst."  That  this  is  the  precise  and  at  the  same 
time  the  full  and  complete  meaning  of  the  passage  is  shown  by 
Silius's  only  too  undisguised,  too  palpable  imitation  (6.  113) : 

.     .     .     "  tester,  mea  nnmina,  Manes, 
dignam  me  poenae  turn  nobilitate  patemae 
strrige  hostis  quacnissc  necan,  iii  tristia  letum, 
lit  quondam  patri,  nobis  quoqiic  fata  ncgassent," 

where  "  testor  Manes  me  strage  hostis  quaesisse  necem  "  is  pre- 
cisely the  sentiment  expressed  in  our  text,  viz.,  "  testor  vok 
iLiACi  CINERES  me  non  vitavisse  sed  manu  meruisse  mortem." 
The  parallelism  of  the  two  passages  is  perfect  in  every  particu- 
lar. Aeneas  invokes  the  friends  who  had  fallen  beside  him,  to 
witness  that  he  had  not  consulted  his  own  safety,  but  on  the 
contrary  had  dared  and  provoked  the  enemy  to  the  utmost,  and 
was  only  saved  by  its  being  the  will  of  fate  that  he  should  nol 
then  die.  Silius's  hero  invokes  the  Manes  to  witness  that  he 
had  by  slaughter  of  the  enemy  provoked  an  honourable  death, 
and  would  certainly  have  perished  had  the  fates  not  denied  him 
that  favour.     It  is  impossible  for  parallel  to  be  more  perfect,  or 


234  AENEIDEA         [431-437  iliaci— vocati 

lueaniEg  more  certain  in  both  places.  Testor  corresponds  to 
"testor;"  iliaci  cineres  et  flamma  extrema  meorum,  to  "raea 
numina,  Manes ;"  non  vitavisse,  to  "  quaesisse  ;"  tela  and 
I'LLAS  vices  danaum,  to  "  neccm  ;"  meruisse  manu,  to  "  strage 
laostis ;"  si  fata  fuissent,  to  "  ni  fata  negassent ;"  and  caderem, 
to  "  letum." 

The  sentiment  to  which  Aeneas  gives  utterance  is  exactly 
that  which  was  to  be  expected  from  him  under  the  circum- 
stances. How  was  he  to  account  for  his  own  escape,  for  his  being 
there  alive,  well  and  unhurt  to  tell  the  whole  story  to  Dido  at  a 
great  entertainment,  over  the  bottle,  as  we  say  in  English  ?  The 
stratagem  of  putting  on  the  armour  of  the  Greeks  slain  by  him 
and  his  little  party  had  failed,  and  they  were  overwhelmed  by 
infuriated  numbers.  Choroebus,  Ripheus,  Hypanis,  Dymas,  and 
Pantheus  had  just  fallen  at  his  side ;  how  did  he  escape  himself? 
Dido's  eyes  asked,  and  the  eyes  of  the  assembled  company, 
did  he  run  for  it  ?  He  could  not  but  explain,  and  what  other 
explanation,  unless  he  had  brought  his  mother  to  his  help,  and 
she  had  to  be  reserved  for  a  still  more  urgent,  more  extreme 
peril  to  come  by-and-by  ?  "What  other  explanation  was  possible 
than  that  the  fates  would  not  permit  it  ?  On  the  one  hand,  there 
must  be  no  hiding,  no  shrinking  from  danger  on  his  part ;  there 
must,  on  the  contrary,  be  daring,  daring  even  to  the  death,  to 
desperation  :  on  the  other  hand,  there  must  be  no  boasting,  no 
"  twenty  men  in  buckram  killed  with  his  own  hand."  How  was 
it  possible  to  hit  the  jude  milieu  more  precisely  than  with  this 
solemn  invocation  of  his  deceased  friends  to  bear  witness  that  if 
he  was  still  alive  it  was  by  no  fault  of  his  ;  that  if  he  survived 
that  fatal  hour,  it  was  not  because  he  had  shrunlc  from  doing 
his  duty,  but  because  the  fates  had  willed  that  he  should  not 
then  die,  had  preserved  him  from  the  consequences  of  his  reck- 
less desperation,  from  the  reprisals  (vices)  of  an  enemy  whom 
he  had  provoked  to  the  last  and  utmost  ?  Compare  the  case  of 
Caesar — so  far  as  meriting  death  (albeit  in  a  different  manner) 
the  same  as  Aeneas's,  but  directly  opposite  to  Aeneas's  in  so 
far  as  Caesar  was  awarded  by  the  fates  the  death  he  merited — 
Lucan,  7.  594: 


4^1-437  iLiAci— vocATi]         BOOK  IT.  2'>5 

.     .     .     "  humjinuiji  fulnicn,  quo  cimcta  premuntur, 
cgic'ssus,  meruit  fiitis  t;iin  uobilo  letum." 

Vices.— Vi  CIS,  vie  em,  rice  (to  speak  first  of  the  word  in 

the  singular)  is  part  (in  the  sense  of  role),  more,  turn  (in  the 
sense  of  the  French  tour).     Comj^are   («),   Ovid,  Art.  Atmd. 

1.  jro  : 

"  ut  puto,  non  poteris  ipsa  refcrro  ricem" 

["  you  will  not  be  able  of  yourself  to  return  him  his  move,  to 
play  the  same  part  towards  him  which  he  has  played  to  you"— 
the  notion  of  reciprocity,  retribution,  or  tulio  being  wholly  absent 
from  "vicem"  and  contained  solely  in  "referre"].  {b),  Ovid, 
cv  Fan  to,  .9.  10.  /^9  .- 

"  hie  OS,  et  ignoias  ;  et  ades  coleberrimus  absens ; 
inque  Getas  media  visus  ab  Uibe  venis. 
rodde  vicem  ;  et  quoniam  regio  felicior  ista  est, 
illic  me  memori  pectore  semper  habe" 

["  return  me  my  move,  play  the  part  towards  me  which  I  have 
played  towards  you  "—the  notion  of  reciprocity  being  contained 
not  at  all  in  "  vicem  "  but  wholly  and  solely  in  "  redde  "J.  (o), 
Auson.  Gratia  rum  actio,  in  initio  :  "  Ago  tibi  gratias,  Imperator 
Auguste ;  si  possem,  etiam  referrem.  Sed  nee  tua  fortuna  de- 
siderat  remunorandi  ricon,  nee  nostra  suggerit  restituendi  facul- 
tatem"  (where  again  "vicem"  is  simply  turn,  move,  role,  ..r 
part,  the  notion  of  reciprocity  or  repayment  being  confined  t<. 
"  referrem,"  "  remunerandi,"  and  "  restituendi").  [d),  Catull. 
l4nth.  Pel.  et  Thetid.  68  (of  Ariadne)  : 

"  sod  ueque  tuni  inilnic,  iir(|iir  funi  fluitantis  aniirtus 
ilia  vkriii  euraus,  toto  ex  te  pectore,  Theseu, 
toto  animo,  tola  pendcliiit  pcrdita  meute"' 

[not  caring  whot  "  turn  "  might  befal  her  cap  and  loose-flowing 
robe,  i.e.,  not  caring  what  might  happen  to,  what  might  become 
of,   her  cap   and  loose-flowing   robej.     (o,  Ovid,  Art.   Aniut. 

"  nee  uimium  vobis  formosa  nncilla  ministret : 
saepe  vkrm  dominae  praestitit  ilia  niilu" 

[performed  to  me  thej>art  or  rote  of  the  mistressj.     (J^j,  Cic. 

III-NUV,  Ar.NI.IDDA,    \oi..   n.  1- 

1 1} 


226  AENEn)EA         [431-437  iliaci— vocati 

lul  Fam.  U-  5 :  "  At  illius  [Tulliae]  viccm,  credo,  doles  "  [the 
turn  which  awaits  her,  the  turn  she  has  to  undergo],  (g),  Ibid. 
11.  18 :  "  Valde  et  nieam  et  vestram  ricem  timeam  necesse  est" 
[the  turn  both  you  and  I  have  to  undergo] — tlie  last  tlir<»e 
being  examples  in  which,  notwithstanding  the  presence  of  "  vi- 
ceni "  as  in  the  preceding  examples,  there  is  yet,  on  account  of 
the  total  absence  from  them  of  the  "  referre  "  and  "  reddere  " 
of  those  examples,  no  notion  not  even  the  least  of  reciprocitj', 
retribution,  or  talio. 

As  with  the  singular  so  with  tlie  plural  term.  As  long  as 
reddere,  referre,  or  equivalent,  is  absent  from  the  sentence, 
tlie  notion  of  reciprocity,  retribution,  or  talio,  is  no  less  absent, 
no  matter  how  much  vices  may  be  present.  Compare  (Ir), 
Ovid,  Met.  1.  625  : 

'•  contiiin  Imniiiibus  fiuctiuii  caput  Argus  habebat : 
inde  suis  vicibus  capiebaut  bina  quietem, 
cetera  servabant,  atqiie  in  statione  nianebant" 

["rested  in  their  turns,  each  pair  in  its  turn" — no  notion  of  re- 
ciprocity, retribution,  or  talio,  there  being  no  reddere,  re- 
ferre, or  equivalent].     (#),  Ovid,  Met.  15.  237  : 

"  haec  quoque  non  perstant  quae  uos  elementa  vocamus  : 
quasque  vices  peragant  (auimos  adhibete)  docebo" 

["  what  parts  they  perform  " — no  notion  of  reciprocity,  retribu- 
tion, or  equivalent].     {J),  Ciile.v,  208  : 

.     .     .     "  quis  mcriti^,  ad  quae  dclatus  acerbas 
cogor  adire  vices'^ 

["to  accost  bitter  parts,  to  address  mj'self  to  bitter  performances, 
actions,  roles,  moves" — still  no  reciprocity,  no  retribution,  no 
talio'].  (k),  Quint.  Curt.  5.  24:  "nee  immerito  mitiores  fices 
eius  [Fortunae]  expecto  "  [milder  turns  of  Fortune  than  her 
previous],      (I),  Stat.  Silv.  5.  '2.  152 : 

"  felix,  qui  viridi  fiJcns  cooptaque  iuventa 
dural)is  quascunque  fices^' 

[will  endure  any  turns  whatever],  itJiilc  the  notion  of  re- 
ciprocity, the  reci}irocal  or  retributive  "turn"  makes  its  appear- 


431-437  iLiACi— vocATi]  BOOK  II.  227 

ance  the  momeut  referre,  redd  ere,  or  eqiuvalent,  enters  into 
the  composition  of  the  sentence,  as  (##i),  Ovid,  Met.  1^.  35  : 

.     .     ,     "  spernentcm  sperne  ;  seqiienti 
reddc  c'trs" 

[serve  your  pursuer  with  similar  tiu'n,  /.  r.,  pursue  her  who  piu- 
sues  you],     (n).  Prop.  4.  4.  57  (ed.  Hertzb.)  : 

*•  si  minus,  at  raptae  ne  sint  inipune  Sabinac  : 
nic  rape,  et  alterna  lege  npaide  cicea"' 

[repay  turns  according  to  the  h\v  fa/ioni-s^.  (o),  Claud.  Bapf. 
Pros.  1.  p.  198  (the  fates  addressing  Dis)  : 

.     .     .     "  qui  finem  eimctis  et  seiiiina  praebes, 
nascendiqiie  rices  altcnia  morte  repcudW 

["  repayest  or  balaneest  the  turn  of  birth  by  the  turn  of  death, 
balancest  birth  by  death  " — the  notion  of  retiuTiing  or  paying 
l)einff  contained  not  in  the  "  vices,"  but  in  the  "•  alterna  "  and 
*•'  rependis"].     (/>),  Petron.  cap,  89  (of  the  sons  of  Laocoon)  : 

.     .     .     "  neuter  atixilio  sibi, 
uterque  fratri,  transtidit  pietas  rices. 
uterque  fratri  transtidit  pias  vices." 

(q),  Sil.  9.  p.  137  : 

"  iamque  inter  varias  Fortuna  utrinque  viroruni 
altemata  vices,  inceito  eliiserat  iras 
eventu" 

[•'  alternating  among  the  various  tiu'ns  " — the  alternation  being 
expressed  by  "alternata  "  and  "  varias,"  and  the  turns  only  by 
"  Adces"]. 

The  first  conclusion  deducible  from  this  long  array  of 
examples  is,  as  has  been  already  pointed  out,  that  vices, 
whether  in  the  singular  or  plural,  involves  no  notion  of  reci- 
jtrocity,  retribution,  or  talio — [not  that  the  word,  whether  in 
the  singular  or  plural,  lias  not  always  necessarily  a  reference 
to  a  previous  or  future  vix  or  vices,  exactly  as  our  corre- 
sponding word  titni  has  always,  and  of  necessity,  a  reference 
to  a  previous  or  future  state,  bout,  or  turn  (or  some  state  or 
bout  or  turn  must  have  preceded,  as  some  state  or  bout  or  tiuii 


228  AENEIDEA        [131-437  iliaci— vocati 

must  also  follow),  but  that  this  reference  is  general  and  inherent 
in  the  word  itself,  and  by  no  means  points  to  any  special 
and  particular  vix  or  state  or  bout  or  turn  which  has  pre- 
ceded or  is  to  follow,  as,  for  instance,  (1),  6.  535  : 

"  hac  vice  scrniomim  rosels  Aurora  quadrigis 
iam  mediiim  aetherio  ciirsu  traiocerat  axem" 

[^not  with  this  interchange  of  talk,  or  alternate  speaking,  or 
dialogue  of  Aeneas  and  Deiphobus,  hut  with  this  bout  of  talk, 
this  turn  of  talk,  viz.,  both  of  Aeneas  and  Deipliobus — the 
"  vice "  not  meaning  any  reciprocity,  or  alternation,  from 
Aeneas  to  Deiphobus,  and  from  Deiphobus  in  return  to  Aeneas, 
but  meaning  that  the  talk  of  the  two  persons  was  a  turn  or  bout 
as  contrasted  with  the  preceding  turn  or  bout  of  silence].  (^), 
Georg.  3.188: 

.     .     "  inqixe  viccm  (let  mollibus  ora  capistris" 

[give  his  mouth  to  the  muzzle  for  a  turn  J.  And  (3),  Ac//. 
12.  501 : 

.     .     .     "  qiios  acquore  toto 
inqiie  ricnii  nxuw  Tunius  agit,  nunc  Troius  horos" 

\jiot  whom  Turnus  and  Aeneas  alternately  drive,  but  whom 
Turnus  drives  for  a  turn  and  Aeneas  drives  for  a  turn — the 
alternation  being  contained  not  in  the  "  in  vicem,"  but  in  tlie 
"  nunc,"  as  appears  at  once  on  striking  out  "  nunc  Troius 
heros,"  when  it  will  be  found  that  "  in  vicem  nunc  Turnus 
agit "  can  by  no  possibility  signify :  "  now  Turnus  alter- 
nately drives,"  can  only  signify  :  "  now  Turnus  drives  for  a 
turn"]].  The  second,  that  vices,  Avhether  singular  or  plural, 
is  a  inedinm  rocahulum  of  grammarians,  and  takes  its  colour  of 
good,  bad,  or  indifferent  from  the  surrounding  text — is  good, 
Ovid,  ex  Poiito,  2.  10.  1^9 ;  Anson.  Graf.  Act.  in  initio ;  Curt. 
5.  24;  bad,  Cic.  ad  Fam.  If.  5,  and  11.  18;  Ciilex,  208 ;  Stat. 
>SV^-.  5.  2 ;  indifferent,  Ovid,  Met.  1.  G25 ;  15.  237.  Compare 
also  the  expression  vice-versay  and  the  modern  vice-roy,  v/'ee- 
tjerent,  vice-chancellor,  rice-jiresidoit,  cice-adn)iral,  &e.  And  the 
till  I'd,  that  vices  is  according  to  the  context  either  active  or 
passive,  expresses  eitJic)'  the  tovr,  turn,  part  or  move  which  one 


431    i;57  n.iAcr— vocvTi]  1500K  II.  009 

person  or  thing  performs  towards  another  (as  Ovid,  Art.  Aiimf 
1.  -iyO ;  Id.,  exPouto,  2. 10.  ^9 ;  Aiison.  Gmt.  Act.  in  init.  ;  Ovid, 
Art.  Amat.  3.  665,  Met.  1.  625,  15.  23,  and  11^.  35;  Prop.  4.  4. 
57),  or  the  tour,  turn,  part  or  move  which  person  or  thing  suffers, 
of  which  person  or  tiling  is  the  object  (as  CatuU.  Eplth.  Pel.  d 
Thetid.  60;  Cie.  ad  Fam.  .'i.  5,  and  11.  IS ;  CnJe.r,  208;  Stat. 
Silr.  5.  2). 

Applying  to  our  text  these  concilusions  as  established  princi- 
ples, we  perceive  at  once  that  vices  is  iic^itlicr  with  Servius, 
Heyne,  and  Mitscherlich,  "  pugnas,  quia  per  vicissitudinem  pug- 
nabatur"  (Serv.  ed.  Lion),  "foi-tunae,  casus,  et  quidem  h.  I. 
puguae,  quae  ut  vidimus  modo  secunda,  modo  adversa  fuerat" 
(Heyne),  "pugnam"  (Mitscherlich,  ad  I  lor.  Carm.  U-lU-lo, 
where  he  says :  "  copiam  ipsis  feci  caedem  a  me  faetam  ulcis- 
cendi ;  pug  nam  hand  defugiendo,  obtuli  me  ipsorum  ultioni") 
[for  how  can  that  be  vices  which  lias,  not  merely  and  accord- 
ing to  Servius  himself  " vicissitudines,"  but  according  to  ('laud. 
6  CoitH.  Honor.  282  : 

.     .     .     "  hof  aspeni  fati 
sors  tulovit,  Martisi^iu^  iv'rr.s  " 

[the  turns  of  Mars,  L  r.  of  battle]  ;  Sil.  3.  12  (ed.  Rup.)  : 

"  hinc  omen  cocptis,  ct  casus  scire  futuros 
ante  diem,  boUicjue  ckus  novissc  potebat," 

even  vices  F  How  can  that  he  vices  which  Jmh  vices  ?  a  thing, 
one  of  its  own  characters  ?]  ii<>i*  with  Burmaun,  ad  Prop.  1.  13. 
10,  "poenas,"  so  to  explain  vicks  being  neither  more  nor  less  than 
to  assign  to  it  a  notion  (viz.,  that  of  retribution)  which  we  have 
just  seen  is  foreign  to  the  word  ;  iioi*  with  Thiel  and  Ooning- 
ton,  "  cominus  pugnare,"  as  opposed  to  tela  ■ "  eminus  pug- 
nare")  ["Vielleicht  bezeichnet  tela  das  emiiiits,  vices  das 
coiniiim  puf/i/arc,"  Thiel.  ''I  can  scarcely  doubt  that  Thiel  is 
right  in  distinguishing  vices  from  tela,  as  hand-to-hand  en- 
counters, comiiiifs,  from  missiles,"  ConingtonJ,  for  cominus 
pugnare  is  only  a  species  of  pugna,  and  we  have  just  seen 
that  vices  is  not,  cannot  be,  pugna. 

What  then  is  vices  here  in  our  text,  if  it  is  neither  "pugnae," 


2;]0  AEKEIDEA        [431-437  iliaci— vocAir 

nor  "poenae,"'  nor  "eominus  pugnare  ?"  Why,  what  it  is  every- 
where, turns;  and  there  being  two  kinds  of  vices  (active  and 
passive,  as  there  are  two  kinds  of  turns,  active  and  passive),  the 
AiCES  which  Aeneas  assures  his  hearers  he  did  not  shun  are 
active  vices;  and — the  sole  subject  treated  of,  the  sole  pictm'o 
before  us  being  that  of  Aeneas  on  the  one  side  and  the  enemy 
on  the  other — the  active  vices,  the  active  turns,  which  Aeneas  did 
not  shun  are  those  of  the  enemy,  the  manoeuvres,  no  matter  (jf 
what  kind  (ullas),  directed  against  him  b}'  the  enemy,  theDanai; 
the  tirms  the  enemy,  the  Danai,  might  serve  him,  vices  danaum, 
uj.LAS  vices  danal'm  ;  exactly  as,  verse  572,  "  poenas  Danaum 
.  .  .  praemetuens,"  where  not  only  is  the  structure  the  same  as 
in  our  text  ("praemetuens  poenas  Danaum"  the  same  as  vix  v- 
MSSE  VICES  danai'm,  "Danaum"  being  in  both  the  same  causal 
genitive  as  it  is  called),  but  "praemetuens"  is  as  near  as  may 
be  identical  in  sense  with  vitavisse,  "Danaum"  absolutely 
identical  with  daxaujm,  and  "  poenas,"  except  that  it  implies 
retribution,  the  exact  representative  of  ^"ICES,  nay,  so  exact  a 
representative  of  "S'ices  as  to  be  the  very  term  by  which  that 
word  is  commonly  interpreted  ;  and  where,  still  further  and  as 
if  to  complete  the  parallelism,  the  object  of  the  verb,  the  object 
of  the  fearing,  is  double,  divided  into  "  poenas  Danaum"  audits 
explanation,  "  coniugis  iras,"  as  in  our  text  the  object  of  the 
verb,  the  object  of  the  shunning,  is  double,  divided  into  tela 
and  its  explanatory  vices  daxaum. 

But  what  need  of  this  or  other  more  or  less  imperfect  parallel 
to  illustrate  a  text  when  we  have  a  little  further  on  Aeneass 
own  exposition  ?     Let  us  hear  Aeneas  himself,  verse  726 : 

"  ct  nic,  qucni  iliidiim  non  iilla  iniecta  movebant 
tela,  neque  adverse  glomerati  ex  agmine  Graii, 
nunc  onmes  torrent  aurae,  sonus  excitat  otnnis, 
sus^jcnsimi  ct  pariter  comitique  onerique  timentem," 

"and  me  whom  a  short  while  ago  no  weapons  of  any  kind  flung 
against  me,  no  bands,  no  detachments  of  the  ojiposite  host, 
moved  at  all,  now  eveiy  breath  of  air  terrifies,  e"\'ery  sound 
excites ;"  as  if  he  had  said  :  "  me  who  so  lately  shunned  neither 
Aveapons  nor  ixu\  turns  tlie  Danai  might  serve  me,  me  who  but 


431-437  ILIACI— vocATi]  IJUOK  II.  231 

for  the  fates  had  died  the  death  my  daring  merited,  every  breatli 
of  air  now  terrifies,  every  sound  excites" — tlie  second  passage 
being  as  plainly  as  possible  a  recast  of  the  first,  a  recast  in 
Avhieh  the  subjects  "  non  ulla  iniecta  tela  "  and  "  neque  adverse 
glomerati  ex  agmine  Graii  "  represent  the  objects  nec  tela  nec 
iJLLAS  VICES  DANAUM  of  the  first,  and  in  which  the  object  "me" 
is  the  identical  subject  me  subaudiium  of  the  first,  and  the  verb 
"niovebant"  the  reciprocal  or  correlative  of  the  vitavisse  of  the 
first. 

Right,  I  am  told,  all  right ;  with  the  single  exception  th;it 
"  adverso  glomerati  ex  agmine  Grraii "  represents  vices  under- 
stood in  its  particular  sense  of  excubiae,  who  are  relieved  per 
Alices  or  keep  guard  vicibus,  much  more  exactly  than  it  repre- 
sents VICES  in  its  general  sense  of  turns,  changes,  or  jjarts,  an 
objection  to  which  my  reply  is  (1),  that  vices  in  the  sense  of 
the  men  themselves  is  quite  too  technical  and  special,  fitter  for 
prose  than  poetry.  (^),  That  vices  in  the  sense  of  the  men 
themselves  limits  too  much  the  daring  of  Aeneas,  confines  it  to 
men  who  are  rather  on  the  defensive  than  on  the  offensive,  falls 
far  short  of  the  "  adverso  glomerati  ex  agmine  Grraii,"  the  bands 
of  Graii,  of  the  correlative  passage.  (3),  That  the  expression 
where  used  by  our  author  elsewhere  is  always  used  in  its  general, 
never  in  its  technical  and  special  sense,  not  even  where  tlie  sub- 
ject-matter in  hand  is  excubiae,  as  9.  174  : 


9.  221 : 
9.  161: 


"  omnis  per  niuros  legio,  sortita  periclum, 

excubat,  exercetque  vices  quod  cuique  tueudiuu  est ;" 

.    .     .     *' vigUes  simul  excitat ;  illi 
succedunt  servantque  rices;" 

"  discurrunt,  variantque  vices,  fusique  per  herbam 
indulgent  vino,  et  vertunt  crateras  ahenos  ;" 


in  not  one  of  which  examples  is  there  any  ambiguity,  nor  can 
"  vices"  be  understood  to  mean  the  guards  themselves.  (4),  That 
Alcimus  Avitus  in  a  passage  very  apparently  imitated  from  our 
text,  a  passage  in  which  we  have  not  only  vices  but  vices  con- 
tra-distinguished as  in  our  text  from  tela,  uses  the  word  not  in 
its  technical  and  special,  but  uneqiuvocally  in  its  general  sense, 


232  AENEIDEA         [431-437  ilt\ci— vocatt 

Tram.  Mar.  Ruhr.  {Poem.  r,.  5'i'2)  : 

"  plets  trepidat  concliisa  loco,  finemque  sequent! 
expectat  pavefaeta  die,  non  tela  nee  uUas 
bellonini  inolita  vices,  sed  voce  levata 
vatibus  insistens." 

And  lastly  (5),  that  however  usual  at  the  gates  are  excubiae 
or  bands  of  men  keeping  guard  vicibus,  or  per  vices,  and 
therefore  sometimes  curtly  denominated  vices,  such  vices  are 
not  to  be  thought  of  here  in  the  middle  of  the  city — see  verse 
359 ;  "  mediaeque  tenemus  urbis  iter." 

Vices  danaum,  as  "  poenas  Danaum,"  2.  572  'see  above)  ; 
"  reliquias  Danaum,"  1.  34.  A  writer  less  ambitious  of  strength 
and  novelty  of  expression  would  no  doubt  have  used,  with  Alci- 
mus  Avitus  just  quoted,  the  ordinary  expression,  vices  belli. 

The  construction  is  vices  danaum,  not  danaum  manij, 
because  this  latter  construction  leaves  "sices  altogether  without 
specification,  without  so  much  as  the  slightest  intimation  what 
kind  of  vices  is  meant,  an  omission  which  not  even  the  advo- 
cates themselves  of  that  most  perverse  construction  have  at- 
tempted by  any  explanation  to  supply :  Peerlkamp — although 
discussing  at  some  length  the  respective  merits  of  caderem 
manu  and  meruisse  manu,  and  treating  at  full  of  vices  da- 
naum— saying  no  word  at  all  of  his  widowed  i  nd  lonely  vices  ; 
Ladewig,  Weidner,  and  Ribbeck  treating  her  with  no  less  dis- 
respect {"  Es  ist  zu  construiren  :  et,  si  fata  fuissent,  ut 
DANAUM  manu  CADiiREM,  MERUISSE  mc,  ut  eorum  mauu  cade- 
rem," Weidner.  "Manu  est  mit  caderem  zu  verbinden  ;  die 
construction  ist :  et  meruisse,  ut  manu  danaum  caderem,  si 
FATA  FuissENT  (niimlich,  xit  caderem),^''  Ladewig,  1867.  "  Da- 
naum ad  manu  pertinere  vidit  Peerlkampus,"  Ribbeck).  Da- 
naum belonging  as  we  have  just  seen  to  vices,  not  to  manu, 
UT  CADEREM  of  coursc  belougs  to  SI  fata  FUISSENT,  not  to 
>iERUissE,  and  tlie  punctuation  is :    vitavisse    vices   danaum 

ET SI    FATA    FUTSSENT    UT   CADEREM MERUISSE    MANU    (viz.    tit 

caderem). 

Vitavisse  vices,  avoided  turns,  in  the  sense  of  toarSy  evil 
turns,  as  Aen.  3.  367 :  "  pericula  vito"  [avoid  danycrs]. 


431-437  iLi.vcT— vocATi]         BOOK  II.  0;33 

^XTeruisse  maxu  is  expletory  of  xec  tela  nec  ul.  vit.  vie. 
DAX.,  )iut  only  did  ))ot  avoids  hut  even  braved  death. 

Meruisse  {>iuhaud.  id  ijmim),  viz.,  ut  caderem,  in  other 
words,  meruisse  necem,  caedem  :  compare  Luo.  2.  108  (of 
children  butchered)  : 

"  ciimino  quo  inirvi  cnede,,/  potiiere  mcreri  ^" 

Maxu,  uith  mij  hand,  i.e.  ivith  my  sicord ;  meruisse  maxu, 
earned  my  death  icith  my  .vrord,  i.  e.  by  fighting  ;  exactly  as, 
2.  645:  "manu  mortem  inveuiam,"  fi)id  death  with  tny  hand, 
i.  e.  with  my  sword  =  by  fighting ;  6.  434 :  "  letnm  peperero 
■mo^nw,''  j^rocured  death  for  themsetve,s  with  their  own  hand,  i.e.  with 
their  j-words  ;  Sil.  2.  70o  :  "  optabit  [Hannibal]  cecidisse  manu," 
to  have  fallen  by  the  sword,  to  have  died  fighting.  In  like  manner, 
Sil.  7.  323  (ed.  Eup.)  : 

"  inter  equos,  iutorque  viros,  interque  iaeebat 
capta  manu  spolia  et  rorantiu  caede  Maraxes," 

i^poih  taken  by  fiyhtincj,  by  the  sword.     Sil.  1.  160  (ed.  Eup.)  : 

''  primus  inire  inaii",  postremus  poncrc  Marteni," 

the  first  to  enter  the  battle  with  his  sword,  i.  e.  fio-htino- 
Tardus,  lame,  limping.     Compare  Propert.  2.  1.  59  : 

"  tarda  Philoctetac  sanavit  crura  ilachaon." 

CatuU.  30.  3  : 

"  nam  sanctae  Ycncri  Cupidinique 

vovit 

electis.sima  pcssimi  poetac 
scripta  tardipedl  dco  daturam 
infolicibus  ustulanda  ligni.-i." 

VocATi  belongs  to  divei.limur,  the  direct  thread  of  th(> 
narrative  being  interrupted  at  indk,  in  order  to  explain  (in  the 
two  intercalary  lines  iphitus  .  .  .  ulixi  :  see  Eem.  on  5.  704  ; 
6.  743,  880)  who  the  people  are  to  whom  tlie  word  divem-imur 
applies. 


234  AENEIDEA       [442-458  i-ostksq.— cttlm. 

442-458. 

POSTESQUE CULMINIS 


VJR.  LECT. 

TKCTA   (vs.  445)  III  Servms;    P.  Manut. ;  D.  Eeins.;  N.  Hems..(1670)  ; 
Heyno  ;  Brunck  ;  Wakef.  ;  Wagn.  (ed  Heyn.  and  Proest.) ;  Lad. 

TOTA  in  Voss  ;  Ribbeck. 


PoSTESQUE   SUB    IPSOS    NITUNTUR   GRADIBUS. — "  Cum  SCALAE 

memoratae  sint,  '  gradus'  vix  alii  esse  possunt  quam  sealarum," 
Heyne,  Conington,  Kappes,  erroneously,  as  I  think.  Firsty 
because  particular  mention  of  the  steps  or  rounds  of  the  ladders 
was  unnecessary,  the  ladders  themselves  being  flights  of  steps  ; 
particular  mention  of  the  steps  leading  up  to  the  door  was 
necessary  in  order  to  prevent  the  entrance  from  being  conceived 
to  be  on  the  level  of  the  ground.  Secondl//,  because  it  is  not  at 
the  door  the  scaling  ladders  would  be  applied,  but  on  the  con- 
trary an  attempt  would  be  made  by  some  to  break  in  the  door 
(as  we  find  was  actually  done,  verses  469  et  scqq.),  while  others 
were  scaling  the  walls.  And  thlrdlij,  because  a  double  contest 
is  plainly  described,  one  at  the  door,  in  the  words  obsessumque 

ACTA  TESTUDINE  LIMEN  ;  POSTESQUE  SUB  IPSOS  NITUNTUR  GRADI- 
BUS ;     ALII    STRICTIS     MUCRONIBUS     IMAS     OBSEDERE     FORES,     HAS 

SERVANT  AGMINE  DENSO  ;  the  otJic)',  that  of  the  party  scaling  the 
walls,  in  the  words  haerent  parietihus  scalae;  clipeosque 

AD      TELA    SINISTRIS    PROTECTI     OBIICIUNT,      PRENSANT    FASTIGIA 

DEXTRis.  By  the  alternate  mention  of  the  fight  at  the  door 
and  of  the  attack  of  the  scaling  party,  and  then  again  of  the 
fight  at  the  door  and  the  attack  of  the  scaling  partj^,  the  atten- 
tion of  Aeneas's  audience  and  Virgil's  readers  is  kept  divided 
between  the  two  combats  which  are  going  on  at  the  same  time 
and  in  the  same  field  of  view,  not  fixed  on  one  to  the  exclusion 
of  the  other.  The  efi^ect  is  most  happy,  except  so  far  as  marred 
by  the  inaptitude  of  the  reader.  But  where  is  the  fine  writer, 
where  ever  was  the  fine  writer,  who  has  not  suffered  from  the 


442-458  posTESQ. — cii.m.]        BOOK  II.  03,5 

fault  of  his  reader  ?  Wliere  ever  was  the  superior  mind  which 
could  either  elevate  the  minds  of  bystanders  to  its  own  level,  or 
debase  itself  to  theirs  ? 

NiTiiNTUR  GRADiBus  :  literally,  ascend,  go  nptcard  hy  the 
depfi ;  less  literally,  monid  the  steps.  Nituxtur  does  not  express 
any  struggle  with  those  defending  the  palace,  or  any  other 
exertion  than  that  of  mounting  the  steps.  Compare  Tacit.  Hist. 
3.  71  :  "  Hie  ambigitur,  ignem  tectis  oppugnatores  iniecerint, 
an  obsessi,  quae  crebrior  fama  est,  quo  nitcntcs  ac  progressos 
depellerent,"  where  "nitentes"  is  those  who  u-ere  ascending,  goiiuj 
apivardsj  vioiDitinf/. 

Gradibus,  the  flight  of  steps  leading  up  to  the  door,  as 
1.  452  :  "  aerea  cui  gradibus  surgebant  limina." 

TURRES  AC  TECTA  DOMORUM,  &C.    "  TeCTA  ;    CULMINA.    TeCTA 

participium  est ;  aut  eandem  rem  bis  dixit,"  Servius.  "  Docte 
pro  ipso  tecto  iisque  rebus  quibus  superior  domus  pars  tegitur, 
h.  e.  tegulis,"  Heyne.  I  look  upon  turres  ac  tecta  as  the 
proper  object  of  convelluxt,  and  domorum  culmina  as  the 
explanation  of  turres  ac  tecta,  as  if  he  had  said,  "the  turres 
and  tecta  which  are  the  tops  of  the  palace,  the  turres  and 
TECTA  which  together  constitute  the  culmina  of  the  palace."' 
See  verse  4GG,  where  one  of  these  turres  is  again  found  in 
company  with  tecta : 

"  tiin-im  in  praccipiti  stantem  summisquc  sub  astra 
eductam  tectis." 

Auratasque  trabes,  (Vcc,  devolvunt.  Compare  Tacit. 
Hist.  3.  71  :  "  ambustasque  Capitolii''  fores  penetrassent,  ni 
Sabinus  revulsas  undique  statuaSy  decora  maiorum,  in  ipso  aditu, 
vice  muri,  obiecisset." 

Has  servant  agmine  denso. — Not  guard  (which  were  cus- 
todiunt),  but  remain  beside,  keep  post  /reside,  keep  station  beside; 
exactly  as  2.  711  :  "  longe  servet  vestigia  coniux"  [not  at  all 
guard  in  the  sense  of  protect,  but  keep  in]  ;  2.  067  : 

...     "  quuiu  limina  Vcstae 
servantcm,  ot  tacitani  sccrcfa  in  sede  latontein 
Tj'ndaiida" 

[not  at   all  guarding,   but   knping  close   to,  not  stirring  from']. 


2;36  AEXEIDEA      [412-4.58  rosiKSQ.—cui^r. 

The  Grreek  (pvXaaau)  is  nsed  in  the   same   maimer,    as  Iloni. 

Od.  10.  h3!i : 

01  Kiv  01  fifya  Sbi/j.a  (pvKaffffo i^ev  Kai  avayKrj 

[not,  with  Clarke  and  Damm,  custodiamus,  but  (Anglice)  heep 
{the  /(OK-sc),  i.  e.  reinabi  hi  {tJie  JtoiOic)~\  ;   Od.  5.  .208 : 

evdaBe  avdi  /xeviov  crvv  ejxoL  To5e  5a>/ia  <pvKa.<r ffo is 

[not,  with  Clarke  and  Damm,  ciistodires,  but  keep  {the  house), 
remain  inside  {the  house)~\. 

LiMEN  ERAT  ...  A  tp:kgo. — The  structure  is :  a  tekgo  erat 

EOIEN,  CAECAEQUE  FORES,    ET    PERVIUS  USUS  TECTORUM  INTER  SE 

PRiAMi,  P(>sTESQUE  RELiCTi ;  and  the  meaning :  at  the  rare  [of 
the  building]  was  an  entrance  through  an  abandoned  secret 
door  of  communication  between  the  besieged  building  and  the 
other  buildings  of  which  Priams  palace  consisted.  Compare 
8ih  11.  316  : 

"  postquam  posse  datum  metlitata  apoiire,  navosquo 
pandere  conatus,  ct  libci'  parte  relicta 
tectorum  a  tergo  patuit  locus" 

["  after  a  place  opened  to  him  in  a  deserted  part  of  the  building 
behind  (/.  e.  in  a  deserted  part  of  the  rere  of  the  building), 
where  he  might  freely  explain  his  purpose"].  The  true  struc- 
ture seems  never  even  so  much  as  once  to  have  crossed  the  mind 
either  of  Heyne,  or  Wunderlich,  or  Thiel,  or  Peerlkamp,  or 
Conington,  all  of  whom  join  a  tergo  with  relicti,  and  the 
second  of  whom  is  so  little  satisfied  with  the  best  he  can  make 
out  of  the  words  as  to  wish  them  at — ''  vellem  abessent." 

A  tergo,  at  the  rere.  Compare  Plin.  Ep.  ^.17.  5  :  "A 
tergo  cavaedium,  porticum,  aream."  Ibid.  15:  "  cingitur  diaetis 
duabus  a  tergo."  Ibid.  "21  :  "  A  pedibus  mare,  a  tergo  villae, 
a  capite  silvae." 

Postes  relicti,  an  abandoned  door,  /.  e.,  out  of  use.  Com- 
pare Claud.  Rapt.  Pros.  o.  l.'^6  : 

.     .     .     ' '  domus  exciibiis  incustodita  remotis, 
et  resupinati  vpfjUcto  caidine  potttes.'''' 

Tacit.  Annal.  13.  19:  "statim  r<4ictum  Agrippinae  limen ; 
nemo  solari,  nemo  adire."  Am.  J.  123  :  "  sedes  relietas." 
Georg.  k.  127  :  "  cui  pauca  relicti  iugera  ruris  erant"  (where  Ser- 


442-458  PosTESQ. — culm. J       BOOK  II.  237 

vius  :  "  deserti  atque  contempti"').  And — exactly  parallel  to 
our  text,  both  in  sense,  syllables,  and  position  in  the  verse — 
5.  612  ;  "  elassemque  relictam  ;  "  4.  82  :  "  stratisque  relictis  ; ' ' 
2.  28:  "littusque  relictum." 

Pervius  usus,  a  passage  not  merely  into,  but  through,  the 
building,  as  Liv.  10.  1 :  "in  earn  speluncam  penetratum  cum 
.signis  est ;  et  ex  eo  loco  obscm-o  multa  vulnera  accepta,  maxi- 
meque  lapidum  ictu  ;  donee,  altero  specus  eius  ore  (nam  perri/i'^ 
erat)  invento,  ntraeque  fauces  congestis  lignis  accensae." 

EvADo  AD  suMMi  FASTiGiA  cuLMixis. — Evado  (e-vado), 
(/o  the  ivholc  way  through,  pass  orcr  the  entire  space  (whether  iip- 
icard,  doicmcard,  or  on  the  level),  so  as  to  pass  out  on  the  far  side  : 
and  that  whetlier  jihysically,  as  in  the  passage  before  us,  and 
12.  907  : 

"  nee  spatium  cra.^'f  totum,  ncque  pertulit  ictiim  ;" 

4.  685  :  "  sic  fata  gradus  eraserat  altos"  [had  mounted  the  top- 
most step]  ;  and  2.  531  ; 

"  ut  tandem  ante  oculos  cranif  et  ora  parentuni" 

(where  "  evasit"  is  came  the  u-ho/e  u-ay — viz.,  the  whole  way  just 
described  "  per  tela,  per  hostes,  porticibus  longis  fugit,  vacua 
atria  lustrat" — into  the  very  presence  of  his  parents — see  Rem. 
ad  locum),  or  metaphorically,  as  in  Terent.  Adelph.  3.  U-  63 : 

.     .     .     "  veriim  nimia  illaec  licentia 
profecto  cradct  in  aliquod  magnum  malum ;" 

and -4»f//-.  1.  1.  100 :  "quam  timeo  quorsum  evadas,"  in  both 
which  passages  the  reference  is  to  the  ultimate  event,  tlie 
upshot.  The  corresponding  Greek  word  is  iK^imvM,  as  Eurip. 
Med.  55  : 

e-yo)  yap  eis  tokt'   m^i^rjK    a\yr\^ovos 
coffd'  t/j.epos  fi    inrriKde  yr\  re  Kovpavia 
\f^ai,  fioKovirav  Sevpo,  SfffTroLvris  Tvx<iS. 

Burmann,  in  his  commentary  on  this  passage,  and  Forcellini, 
in  his  dictionary,  interpreting  evado  by  a-iceiido,  transfer  to 
this  verb  a  meaning  wholly  foreign  to  it,  and  contained  only 
(incidentally)  in  the  context. 


238  AEXEIDEA        [460-465  tuek.— niput. 


460-465. 

TURRIM  IN  PRAECIPITI  STANTEM  SUMMISQUE  SUB  ASTRA 
EDUCTAM  TECTIS  UNDE  OMNIS  TROIA  VIDERI 
ET  DANAUM  SOLITAE  NAVES  ET  ACHATA  CASTRA 
AGGRESSI  FERRO  CIRCUM  QUA  SUMMA  LABANTES 
lUNCTURAS  TABULATA  DABAXT  CONVELLIMUS  ALTIS 
SEDIBUS  IMPULIMUSQUE 


In  PRAECIPITI  STANTEM. — Previously  to  an  oral  communication 
I  made  to  Forbiger  in  Leipzig,  in  1851,  and  the  publication  in 
1853  of  my  "  Twelve  Years'  Voyage,"  these  words  were  imder- 
stood  by  commentators  to  mean  hi  a  high  situation  ("  In  alto, 
unde  quis  potest  praeceps  dari,"  Serv,  (ed.  Lion).  "  Ineditiore 
loco  positam,"  Heyne.  "  In  alto,"  AVagner.  "  In  alto  positam," 
Forbiger).  I  objected  first,  that  in  praecipiti — according  to 
the  use  made  of  the  word  praeceps  by  Latin  writers  (viz.,  to 
signify  not  high,  but  stee}),  perpendicular,  from  whence  a  head- 
long fall  might  easily  occur) — was  not  in  a  high  position,  but  o)i 
the  edge  of  a  precipice ;  and  secondly,  that  it  was  as  unlikely  that 
Yirgil  would  inform  his  readers  that  a  tower  summis  sub  astra 
EDUCTAM  TECTIS  was  ou  a  high  situation,  as  it  was  likely  he 
would  inform  them  that  it  was  (where  it  must  have  been  or  it 
could  not  have  fallen  on  the  heads  of  the  besiegers)  on  the  edge 
of  the  roof,  perpendicularly  over  the  front  wall.  Since  the  period 
I'eferred  to,  I  have  had  no  occasion  to  change  my  opinion,  on 
the  contrary,  am  confirmed  in  it,  fii'i^t,  by  the  conversion  to  it 
of  the  two  surviving  of  the  above-mentioned  critics,  viz.,  For- 
biger, who  with  his  usual  honourable  candour  observes  in  his 
edition  of  1852  :  "  in  praecipiti  stantem  prius  interpretatus 
sum  in  alto  positam,  coll.  luv.  1.  149,  '  omne  in  praecipiti 
vitium  stetit,'  i.  e.,  summmu  gradum  assecutum  est ;  nimc  cum 
Henrico  explico  in  extrono  margine  tecti  stantem,  ut  facile  ira- 
pelli  posset, in  hostium  capita,"  &c. ;  and  Wagner,  who — reticent, 
as  usual,  not  only  of  the  cause  of  his  change  of  opinion,  but  of 


460-46,)  TUKR.— nirrr..]  BOOK  II.  230 

the  source  whence  his  new  light  is  deri\ed — contents  himself 
with  the  laconic  gloss  :  "  in  crepidine  tecti,  unde  praecipitari 
poterat  in  subeuntes;"  and  secondly,  by  the  confirmation 
which  my  opinion  receives  no  less  fro)ii  the  very  passage  of 
Ju\enal  rightly  understood,  on  which,  wi'ongly  understood, 
Forbiger  had  founded  his  previous  Avrong  opinion — the  "  omne 
in  praecipiti  vitium  stetit  "  of  Juvenal  meaning  not  "summum  , 
gradura  assecutum  est  "  \Jiad  arrlred  at  the  top  dep  and  could  (jo 
no  highc)-]  but  "  ad  crepidinem  ventiun  est  "  \had  arrived  at  the 
edge  of  a  precipice^  and  could  go  no  farther^ — than  from  the  plain 
meaning  of  the  same  expression  where  it  is  figuratively  used  by 
Celsus,  2.  6  ("  In  praecipiti  iam  esse  [aegrum]  denuntiat  [alvus] 
quae  liquida  eademque  vel  nigra  vel  pallida  vel  pinguis  est,"  in 
which  passage  "  in  praecipiti  "  is,  and  can  only  be,  on  a  preci- 
pice^ ^  and  of  "ex  praecipiti  "  where  it  is  figuratively  used  by 
Horace,  Sat.  9..  3.  ^92  : 

.     .     .     "  casus  medicusve  lovarit 
aegrum  c.r  praecipiti,^^ 

in  which  passage  "  ex  praecipiti "  is  and  can  only  be  froni  the 
precipice. 

Conington's  translation  "  with  sheer  descent,  a  turret  high" 
is  not  English,  conveys  no  notion  at  all  to  the  English,  scarcely 
any  even  to  the  Latin,  scholar. 

Qua  summa  lakaxtes  iuxcturas  tabi  lata  dahant  :  tvhcre 
the  turret  was  connected  u-ith,  and  casi/i/  separable  from,  the  terrace 
on  the  top  of  the  palace.  Heyne  and  AVagner  understand  summa 
tabulata  to  mean  the  highest  storey  of  the  turret ;  but,  admit- 
ting that  the  turret  had  a  number  of  storeys,  the  Trojans  could 
not  have  attacked  round  about  with  iron  the  highest  storey  of  a 
turret  eductam  sui$  astra,  without  ascending  the  tm-ret ;  and 
having  ascended,  it  seems  impossible  to  comprehend  how  they 
could  precipitate  it  on  the  Greeks,  without  precipitating  them- 
selves along  with  it ;  or  indeed,  liow,  being  in  or  on  it,  they 
could  precipitate  it  at  all.  The  words  (oxvem.imus  and  IM- 
PULiMus  are,  of  themselves,  sufficient  to  show  tliat  tlie  Trojans 
stood  on  the  roof  of  the  palace,  while  they  tore  up  the  turret 
ALTis  sEDUJUs  [from  its  high  seat,  viz.,  on  the  roof  of  the  palace  , 


240  AENEIDEA         [-l()0-46o  tukr.— imi-ul. 

and  2)ushcil  it  fomA-ard,  so  as  to  cause  it  to  fall  on  the  besiegers. 
SuMMA  TABULATA,  therefore,  is  the  Hat  or  terrace  {.solarium — 
xee  "Palais  de  Scaurus,"  15)  forming  the  roof  of  the  palace,  on 
which  the  turret  stood.  This  flat  or  terrace  being  a  floor  {tafel- 
irerk,  Germ.)  is  called  tabulata,  and  being  on  the  top  of  the 
house  is  called  summa. 

luNCTURAS,  the  connection  or  jointings  of  the  tower  to  the 
flat  terrace  on  which  it  stood. 

The  relative  positions  and  relationship  of  the  turris  and 
the  tabulata  are  clearly  set  forth  by  Servius,  ad  Aoi.  8.  003, 
where  speaking  of  ship-towers  he  says :  "  Agrippa  primus  hoc 
genus  turrium  invenit,  ut  de  tabulatis  subito  erigerentur."  Add 
to  this  that  the  "turris"  on  the  roof  of  Priam's  palace  stood  per- 
pendicularly (in  PRAECiPiTi)  over  the  front  wall  of  the  palace, 
and  the  whole  picture  is  placed  before  the  mind  as  distinctly  as 
it  is  possible  for  words  to  place  it.  A  tower  on  the  roof,  serv- 
ing as  a  look-out,  watch-tower,  or  specula  was  a  characteristic 
of  the  ancient  nc/i/ohs,  or  palace  ;  and  villas,  especially  when  they 
were  on  the  sea-shore,  wei-e  furnished  with  them  for  the  sake  of 
the  prospect — see  Ovid,  Met.  1.  388  (of  Deucalion's  deluge)  : 

"  si  qua  domiis  munsit,  potuitque  resistere  taiito 
indeiecta  inalo,  culmen  tamen  altior  huiiis 
imda  tegit,  pressaeque  labant  sub  gurgite  ;«>vrs." 

Plin.  ^p.  3. 17  (of  his  villa  near  Ostia)  :  "  Hinc  turris  er\g\im\ 
sid)  qua  diaetae  duae  ;  totidem  in  ipsa ;  praeterea  coenatio, 
quae  latissimum  mare,  longissimum  littus,  amoenissinias  villas 
prospicit."  Such  towers  are  to  be  seen  even  at  present  on  the 
top  of  royal  palaces,  ex.  gr.,  of  the  sch/oss  in  Dresden  and  of  the 
Palazzo  Vecchio  in  Florence,  the  tower  in  the  latter  instance 
being  very  striking  and  remarkable,  inasmuch  as  it  is  not  only 
exceedingly  high — commanding  a  prospect  over  the  whole  city 
and  neighbouring  country,  and  forming  a  conspicuous  object  in 
the  view  of  Florence  taken  from  whatever  quarter — but  is  built 
like  the  tower  of  Priam's  palace  perpendicularly  over  the  front 
wall  of  the  edifice.  More  remarkable  for  such  towers  than  per- 
haps any  other  European  city  is  the  city  of  Cadiz  :  see  Allge- 
jjieiiie  Familicn-Zvifuiuj,  Stuttgart,   1869,  p.  296  :  "  Die  schnur- 


460-465  TCTiR.— iMruL.]  BOOK  II.  241 

geraden  strassen  [viz.,  of  Cadiz]  sind  mit  marmor  gepflastert,  und 
iim  die  verschiedenen  prachtigen  platze,  welche  zu  promenaden 
augelegt  sind,  erheben  sich  viele  palastalmliche  gebaude  als 
/eugen  des  -wohlstandes  und  reichthums  der  bewohner.  Diese 
liiiuser  haben  alle  flache  dacher  und  jedes  derselben  ein  eigen- 
thiimliches  thurmchen  zur  umscJiau,  mirador  genannt ;  von  wo 
aus  man  eine  entziickende  aussicht  auf  land  und  see  hat." 
Ford,  Handbook  for  Spain  (of  Cadiz)  :  "Ascend  the  Torre  dcUa 
Vigia ;  below  lies  the  smokeless  whitened  city,  with  its  mir adorn 
and  azoteasy  its  look-out  towers  and  flat  roofs,  from  whenof  the 
merchants  formerly  signalized  the  arrival  of  their  galleons.''  It 
is  most  probably  in  such  a  tower  on  the  roof  of  Agamemnon's 
palace  the  watchman  is  placed,  who  so  strikingly  opens  Aeschy- 
lus's  drama,  the  Agamemnon  : 

6(ov5  /xev  oiTw  TcovS'  airaWayriv  novcoy, 
(ppovpai  fT€tas  /U77Xoy,  rjv  KOL/icafjLsyos 
ffreyj)!  ArpftSitiv  a/yKaOtv,  kwos  Siktjv, 
affrpoov  /coTojSo  vvKTepoiv  ofxyjyvpiv. 

Compare  also  Horn.  Od.  U-  52 U  : 

rov  5'  ap'  aiTo   (TKoirir)S  fj8e  ffKOiroi,  ov  pa  KaBettTer 
AiyiffOos  5o\ofn}ris  aywv, 

Impulimus,  not  merely  pus/iedf  hut  pushed  so  that  it /el/  orcr, 
forward.     See  Kem.  on  8.  233. 


HKNRY,  AEVK11)E.«,    VOL.  II.  16 


242 


AENEIDEA         [469-475  vestib.— tRis. 


469-475. 

VESTIBULUM  ANTE  IPSUM  PRIMOQUE  IN  LIMINE  PYRBHUS 
EXULTAT  TELIS  ET  MICE  CORUSCUS  AENA 
QUALIS  UBI  IN  LTJCEM  COLUBER  MALA  GRAMINA  PASTUS 
FRIGID  A  SUB  TERRA  TUMIDUM  QUEM  BRUM  A  TEGEBAT 
NUNC  POSITIS  NOVUS  EXUVIIS  NITIDUSQUE  lUVENTA 
LUBRICA  CONVOLVIT  SUBLATO  PECTORE  TERGA 
ARDUUS  AD  SOLEM  ET  LINGUIS  MICAT  ORE  TRISULCIS 


VAIt.  LECT. 
[yj(mc<.]  TEGEBAT,  xuxVC  III  P.   Manut. ;  D.  Heins. ;    N.  Heins.  (1670); 

Brunck  ;  Wagn.  (ed.  Heyn.  and  Praest.) ;  Lad. ;  Ribb. 
l^juncL]  TEGEBAT  ;  NUNC  III  Hcyne  ;  Wakef. 


VAR.  LECT. 

{piinct.^  TERGA  ARDUTis  III  P.  Manut.  ;  D.  Heins.;  N.  Heins.  (1670); 
Heyne;  Brunck;  Wagn.  (ed.  1861);  Lad. 

Ipunct.l  TEKGA,  AHDTjrs  III  Wakef. ;  Wagn.  (ed.  Heyn.)  ;  Voss ;  Rib- 
beck  (arduos). 


Vestibulum. — The  vestibule  was  under  tlie  roof,  but  outside 
tlie  door  of  the  bouse,  as  appears  from  the  bistory  wbicb  Statius 
gives  of  Tydeus  and  Polynices  botb  taking  shelter  from  the 
storm  in  the  vestibule  of  the  palace  of  Adrastus  and  yet  outside 
the  door  and  not  discovered  there  until  the  doors  of  the  palace 
were  opened  {Theb.  1.  386,  U35,  ed.  Muller)  : 

.     .     .     ' '  actutum  regia  cernit  [Polynices] 
vestibula ;  hie  artus  imbri  ventoque  rigentes 
proiicit  ignotaeque  acclinis  postibus  aiilae 
invitat  tenues  ad  dura  ciibilia  somnos." 


isque  [Adrastus]  ubi  progrediens  numerosa  luce  per  alta 
atria  dimotis  adverse  limine  claustris 
tciTibilem  dietu  faciem,  lacera  ora  putresque 
sanguineo  videtimbre  genas,"  &c. 


469-475  vESTiB. — THIS.]  BOOK  II.  24'> 

QuALis  UBi  IN  LUCEM  COLUBER,  &c. — I  cloubt  if  the  almost 
dazzling  beauty  of  this  simile  considered  as  a  separate  and  inde- 
pendent picture  is  more  to  be  admired  than  its  perfect  suitable- 
ness and  correspondence  in  every  particular  to  the  object  which 
it  illustrates.  The  serpent  has  lain  underground  inert  and  coma- 
tose, all  winter  :  Pyrrhus,  hitherto  in  abeyance,  has  not  until 
this  moment  appeared  before  Troy.  The  serpent,  newly  born 
in  the  spring,  fresh  and  vigorous  and  agile,  lifts  his  head  and 
breast  erect  towards  the  sun,  coils  his  folds,  and  plays  at  mora 
(i.  e.  micatura)  with  his  three-forked  tongue  :  Pyrrhus,  no  less  in 
his  spring,  fresh  and  vigorous  and  agile,  exults  and  sparkles  and 
flashes  in  the  brazen  light  of  his  brandished  weapons. 

That  the  comparison  is  of  Pyrrhus  hitherto  concealed  and 
now  at  long  and  last  appearing  is  evident  not  only  from  the 
emphatic  position  of  the  word  nunc  (see  Rem.  on  verse  246), 
but  from  Sil.  Ital.  12.  6,  where  the  precisely  same  comparison 
is  applied  to  Hannibal,  all  the  winter  shut  up  in  Capua  and 
taking  the  field  again  in  summer  : 

.     .     .     ' '  ceu  condita  bruma, 
(lum  Rhipaea  rigent  Aqiiilonis  flamina,  tandem 
evolvit  serpens  arcano  membra  cubili, 
et  splendente  die  novus  emicat,  atque  coruscum 
fert  caput,  et  saniem  sublatis  fauoibus  efflat." 

The  structure  of  the  whole  passage  is  of  the  very  simplest. 
The  sentence  begun  at  qualis  being  broken  off  abruptly  at 
TKGEBAT,  and  a  new  sentence  begun  with  nunc  ;  and  in  lucism 
depending  neither  on  the  preceding  exultat,  nor  the  subse- 
quent con  VOL  V  IT,  but  on  the  verb  which  was  to  have  followed, 
if  the  author  had  carried  on  to  the  end  the  sentence  which  he 
has  left  unfinished  at  tegebat — a  dash  should  be  placed  after 
TEGEBAT  in  Order  to  indicate  that  such  is  the  structure.  See 
Ptcm.  on  Aen.  1.  2^0. 

The  punctuation  adopted  by  Prunck  and  Wagner  converts 
the  passage  from  one  of  the  simplest  into  one  of  the  most 
awkward  and  perplexed  imaginable  (  "  Post  terga  distingui 
debuit  commate.  Iimgenda  enim  sunt  in  lucem  convolvi'p 
TKKCiA,"  Prunck.    "  Post  tegebat  commate  tantum  interpuuxi; 

IG* 


244  AENEIDEA        [469-475  vestib.— teis. 

distinxi,  Brunckium  et  cod.  Medic,  secutus,  etiam  post  terga; 
IN  LUCEM  autem,  eodem  Brunckio  auctore,  iungo  cum  verbo 
OONVOLYIT,"  Wagner  (V. L.  ad  edit.  Heyn.)).  Heyne,  though 
punctuating  better,  makes  by  his  interpretation  a  similar  hodge- 
podge of  the  passage  ("  In  lucem  trahendura  aut  ad  exultat 
aut  ad  coNVOLViT  ;  utrumque  parura  commode  "). 

TuMiDUM. — "Ti'MiDUM  appellat  serpentem,  non  quia  granii- 
nibus  tumet,  nam  hyeme  non  edunt,  et  V.  illud  momentimi 
describit  quo  ex  terra,  positis  exuviis,  quasi  ad  novam  vitara 
redit  .  .  .  vides  talem  serpentem  non  posse  dici  ciho  tioniduui. 
Fame  potius  laborant,  ac  propterea  magis  timendi  sunt.  Tumi- 
DUM  ergo  appellat,  quia  ipsa  terra  sub  qua  serpens  latet  est 
tumida,  ex  quo  tumore  simul  serpentis  magnitude  intelligitur. 
Ad  terram  retulit  Horat.  Epoch  16:  'nee  intumescit  alta  vi- 
peris  humus,'  "  Peorlkamp.  This  is  all,  as  I  think,  erroneous. 
Tumidus  is  the  opifliefoti  constans  of  serpents.  See  Ovid,  Mcf. 
1.  U(^0  (Apollo  speaking)  : 

*'  stravinius  innumeris  taniidam  Pythona  sagittis." 

Ibid.  10.  313  :  "tumidisque  afflavit  echidnis,"  with  which  com- 
pare Gcorg.  3.  U21  : 

*'  tollentemqiie  niinas  et  caenila  coUa  tumentem 
deiice." 

Aen.  2.  381  : 

"  attoUentem  iras  et  caenila  coUa  tumentem.''^ 

It  is,  therefore,  not  necessary  in  order  to  account  for  the  tumi- 
uuM  of  our  text,  to  have  recourse  to  mala  gramina  pastus  ;  nor 
indeed  is  the  serpent  tumidus  (or  tumens)  with  grass  at  all, 
but  with  poison,  as  Ovid  says.  Met.  3.  33  (of  the  Cadmean 
serpent) :  "  corpus  tumet  omne  veneno."  That  tumidum  is  the 
ordinary  epithet  of  serpents,  and  equivalent  to  tumidum 
veneno  affords  so  simple  and  natural  a  solution  of  the  passage 
that  I  think  I  shall  hardly  be  required  to  discuss,  much  less  to 
confute,  the  very  strange  dictum  of  Peerlkamp,  "  Tumidum 
ergo  appellat,  quia  ipsa  terra  sub  qua  serpens  latet  est  tumida, 
ex  quo  tumore  siraul  serpentis  magnitude  intelligitur,"  still  less 


479-495  IPSE — coMPLE-Vx]         BOOK  II.     ,  245 

to  show  by  argument  that  Horace  when  he  used  the  word  "  in- 
tumescit  "  in  his  sixteenth  Epode  neither  had  our  author  in  hin 
mind,  nor  meant  to  indicate  either  the  magnitude  or  the  tumes- 
cence of  his  vipers,  but  solely  to  express  the  intumescence  of  the 
ground  with  the  brood  it  was  about  to  produce,  an  intumescence 
similar  to  the  intumescence  of  the  womb  in  pregnancy. 

LiNGUis  MicAT  ORE  TRisuLcis. — I  have  not  examined  any 
MSS.  respecting  this  passage.  Even  should  the  authority  of 
them  all  be  against  it,  I  do  not  know  whether  we  should  not 
accept  the  conjecture  of  Voss,  viz.,  ora. 


.     479-495. 

IPSE COMPLENT 


All  commentators  and  translators  divide  this  narrative  into  t-wo 
distinct  parts,  making  a  new  paragraph  begin  at  at  domus  in- 
terior, and  considering  the  words 

LIMIXA  PERRUMPIT,  POSTESQUE  A  CARDINE  VELLIT 
AKRATOS 

as  descriptive,  not  of  the  actual  and  successful  bursting  in  of  the 
doors,  but  merely  of  an  attempt  to  burst  them  in,  which  attempt 
does  not  succeed  until,  verse  492, 

LAliAT  AKIETE  CKEHRO 
lANUA,  ET  EMOTI  PROCVMHUNT  CARDINE  POSTES. 

Heyne's  words  are :  "A  cardixe  vellit:  movet,  labefactat,  e 
f^ardine  ut  amoveat  annititur.  Nunc  enira  adhuc  de  conatu 
agitur." 

Now,  this  is  not  according  to  the  usual  method  of  Virgil, 
who  never  begins  with  a  liint  or  shadow  of  what  is  about  to 
happen,  and  then  brings  gradually  forward  the  event,  but  on 
the  contrary  always  places  the  event  full  before  the  eyes  first, 


246  AENEIDEA       [479-495  ipse— comi-lext 

then  (TTi^spyaciiTai,  and  explains  by  what  means  it  has  been 
lorought  about,  and  then,  as  it  were  in  a  peroration,  recapitulates 
with  a  re-statement  of  the  event,  fuller  and  grander  than  at 
first.  And  such  is  the  method  he  has  adoj)ted  on  the  present 
occasion.  Having  given  the  brilliant  picture  of  Pjrrhus  and 
his  comrades,  which  is  contained  in  the  verses  vestibulum  .  .  . 
lACTANT,  he  informs  us  that  Pjrrhus  himself  (ipse)  at  the  head 
of  his  comrades  seizes  an  axe,  bursts  through  (per-rumpit)  the 
doors,  and  forces  the  valves  from  the  pivots.  The  event,  /.  e., 
the  complete  and  successful  forcing  of  the  door,  is  thus  in  as 
few  words  as  possible  laid  before  the  ej^es  of  the  reader.  But 
this  could  not  be  done  in  a  moment — required  successive  steps, 
which  the  poet  now  sets  about  to  describe  particularly.  First, 
with  the  axe  Pyrrhus  cuts  a  panel  out  of  the  door : 

lAMQUE  EXCISA  TRABE  FIRMA  CAVAVIT 
ROliORA,  ET  INGENTEM  LATO  DEDIT  ORE  FENESTRAM. 

This  is  the  first  step,  and  is  attended  by  consequences  which  are 
described  before  any  mention  is  made  of  the  second  step ;  the 
consequences  are  : 

(1).  APPARET  DOMUS  INTUS,   ET  ATRIA  LONGA  PATESCUNT  ; 

APPARENT  PRIAMI  ET  VETERUM  PENETRALIA  REGIIM  ; 
ARMATOSQUE  VIDENT  STANTES  IN  LIMINE  PRIMO. 

(2).  AT  DOMUS  INTERIOR  GEMITU  MISEKOUUE  TUMULTU 

MISCETUR,  PENITUSQUE  CAVAE  PLANGORIBUS  AEDES 
FEMINEIS  ULULANT  ;    FERIT  AUREA  SIDERA  CLAMOR. 
TUM  PAA'IDAE  TECTIS  MATRES  INGENTIBUS  ERRANT, 
AMPLEXAEQUE  TENENT  POSTES,  ATQUE  OSCULA  FIGUNT. 

The  first  step  and  its  consequences  described,  the  next  step 
follows : 

INSTAT  YI  PATRIA  PYRKHUS  ;    NEC  CLAUSTRA 

viz.,  the  CLAUSTRA  in  which  he  had  already  made  the  opening 
or  window  with  the  axe — 

NEQUE  IPSI 
CUSTODES  SVFFFKRE  YALENT :  LABAT  ARIETE  CREBRO 
lANUA,  ET  EMOTI  PROCLMBUNT  CARUINE  POSTES 

(?'.  e.,  the  battering  ram  is  brought,  and  the  doors  levelled  with 
the  ground^  ;  tiinl  tlm^  tlie  reader  is  put  in  full  possession  of  all 


479-495  IPSE — COMPLEX!]       BOOK  II.  247 

the  particulars  necessary  to  be  gone  through  (and  which  were 
actually  gone  through)  in  the  performam^e  of  the  act  described 
Jit  verse  480,  as  already  performed.  This  done  (and  the  perora- 
tion or  winding  up  made,  in  the  words  emoti  procumbuxt 
CARBINE  posTEs,  which  it  will  be  observed  are  only  a  stronger 
enunciation  of  the  previously  enounced  fact,  verse  480),  our 
author  proceeds  with  the  description  of  the  consequences  of  this 
fact : 

FIT  VIA  VI  :   PvUMPUXT  ADITUS,  PRIMOSQUE  TUUCIDANT 
IMMISSI  DANAI,   ET  LATE  LOCA  MILITE  COMPLENT 

\tlie  whole  hodij  ofDanai  burst  in,  hatcher  all  they  meet,  and  fill  the 
house  with  soldiers']. 

Nothing  can  be  more  complete  and  vivid  than  this  pictm-o, 
notliing  more  iu  conformity  with  Virgil's  usual  method  of  paint- 
ing ;  on  the  contrary,  nothing  more  confused  and  ill-imagined, 
nothing  less  like  Virgil's  usual  style  of  painting,  than  the  pic- 
ture divided  into  two  by  the  break  placed  by  commentators  and 
translators  at  primo,  and  the  commencement  of  a  new  paragraph 

at  AT  DOMUS  INTERIOR. 

The  editors  have  introduced  inextricable  confusion  into  this 
wonderfully  clear  and  distinct  painting  by  dividing  it,  as  just 
remarked,  in  the  very  middle,  viz.,  at  at  domus  interior,  into 
two  independent  parts,  led  into  this  fatal  error,  it  would  seem, 
by  the  word  at,  understood  by  them  to  indicate  the  com- 
mencement of  a  new  action,  while,  in  fact,  it  does  no  more 
than  contrast  domus  interior  .  .  .  figunt,  with  the'  imme- 
diately preceding  apparet  ,  .  .  limine  primo,  both  descriptions 
being  interposed  as  one  intercalation  between  lato  dedit  ore 
fenestram  and  instat  vi  patria.  See  Eemm.  on  5.  704, 659  ; 
6.  743,  880. 

Pyrrhus.  Compare  the  exactly  corresponding  "  At  domus 
interior,"  1.  641,  where  at  again  serves,  not  to  indicate  the  com- 
mencement of  a  new  action,  but  to  contrast  or  connect  the 
description  "  domus  interior  .  .  .  geutis  "  witli  "  nee  minus 
interea  .  . .  dei" — two  counterpart  or  matching  pictures,  inserted 
side  by  side  between  Aeneas's  introduction  into  the  palace, 
verses  635  and  636,  and  the  embassy  of  Achates,  verse  647. 


218  AEKEIDEA       [479-495  ipsk— complkni- 

Until  the  sign  of  a  new  paragraph  is  removed  from  at,  the 
whole  passage  from  ipse  inter  primos  to  complent  will  remain, 
what  it  has  always  heen  up  to  the  present  day,  a  mass  of  con- 
fusion. 

Iamque,  following  the  two  verbs  in  the  present,  and  belong- 
ing to  the  two  verbs  in  the  perfect  tense,  is  equivalent  to,  and  see 
/loir  much  he  has  done  already. 

Armatos  (verse  485),  "  those  already  mentioned,  verses 
449,  450,"  Conington.  No,  no.  Those  were  ouhide  the  door 
where  the  combat  was  then  going  on :  these  are  a  reserve  inside. 

Postes  .  .  .  carbine.  The  postes  of  the  Eomans  were  (as 
clearly  appears  from  Luer.  3.  370  : 

"  praeterea  si  pro  foribus  sunt  luniina  nostra, 
iam  magis  exemptis  oculis  debere  videtur 
cernere  res  animus,  sublatis  postibus  ipsis." 

Ovid,  Met.  8.  638  : 

"  submissoque  humiles  intrarunt  vertice  postes." 

Stat.  Silv.  l.h.kk  '■ 

*'  sic  lanus,  clausoque  libens  se  poste  recepit" 

[the  door  being  closed,  i.  e.,  having  closed  the  door,  retired]) 
the  door  itself,  which,  being  always  double,  i.  e.,  having  two  valves 
meeting  in  the  middle,  was  expressed  by  a  noun  plural.  These 
valves  were  not  fastened  either  to  a  door-case  or  to  the  wall  of 
the  house  or  building,  but  stood  in  the  opening  quite  detached, 
and  moved  on  pivots  (cardines),  one  of  which  was  inserted  into 
the  threshold,  the  other  into  the  lintel.  The  word  postes  has 
passed  into  the  Italian  in  the  form  of  imposte:  "imposta, 
legname  che  serve  a  chiudere  I'uscio,"  Voc,  Delia  Crusca. 

LiMiNA  perrumpit. — While  the  singular  limen  is  the  sill 
properly  so  called,  the  plural  limina  in  the  general  use  made 
of  the  word  is  the  entrance,  whether  considered,  as  in  1.  452,  th«- 
mere  opening,  or  as  that  opening  filled  up  with  the  stop  or  im- 
pediment, the  fores.  It  is  necessarily  in  this  latter  sense  the 
word  is  used  in  our  text,  it  not  being  possible  perrumpere 
any  but  a  closed  or  stopped  up  passage.  The  same  word  is  used 
in  the  same  sense,  verse  508,  "  convulsa  limina,"  not  the  thres- 


479-495  IPSE— complext]  BOOK  II.  249 

hold,  not  the  open  entrance,  but  the  closed  entrance,  the  postes, 
the  fores.     Compare  Coripp.  do  Laud.  Justin.  1.  68  : 

* '  et  iam  crebra  manus  veloci  concita  pulsu 
limina  quassabat  ductis  mimita  catenis." 

Aeratos. — Let  the  reader  he  ware  how  he  applies  to  aera- 
tus  eitlier  here  or  generally  elsewhere  the  observation  of  Kone 
[Sprache  der  Komischer  Epiker,  p.  192)  :  "  aus  erz  sind  die 
*  aeratae  catenae'  (Proi^ert.  2.  16,  11),  aus  eisen  die  '  f  en-atos 
postes'  lllor.  Sat.  1.  h.  61;  Virg.  Acn.  7.  6^:?),  aber  weder 
aeneae  noch  ferreos  passte  in  den  vers."  That  the  doors 
of  Priam's  palace  are  described  by  our  author  not  as  consisting 
of  bronze  (^aereae)  but  as  plated  or  otherwise  strengthened  with 
bronze  (aeratae,  in  the  proper  sense  of  the  word),  is  sufficiently 
plain  from  the  terms  trabs  and  robora  (terms  peculiarly  ap- 
plicable to  wood)  applied  to  the  same  doors,  in  the  very  next 
clause,  as  well  as  from  the  facility  with  which  Pyrrhus  hews  the 
said  doors  to  pieces  with  an  axe ;  also  from  the  "  auratas  trabes  " 
of  the  same  palace  only  thirty  lines  previously,  which  can  only 
be,  rafters  of  wood,  gilt  or  ornamented  ivith  gold.  Compare  9. 
468  :  "  aeratasque  acies  in  praelia  cogit  "  [not  troops  consisting 
of  aes,  hut  troops  accoutred  in  aes]  ;  10.  886 : 

.     .     .     *'  ter  secum  Troius  heros 
immanem  acrato  circumfert  tegmine  silvaux" 

l^not  on  his  bronze  shield,  hut  on  his  shield  plated  or  otherwise 
strengthened  with  bronze]. 

ExciSA  TRABE. — "  Arborc,  ut  9.  87,  propinqua  scilicet  regiae, 
eaque  pro  ariete  utitur;  cf.  vs.  492,"  Wagner  {Praest.).  No, 
no  ;  TKABii  is  not  a  neighbouring  tree  cut  down  by  Pyrrhus  in 
order  to  be  used  as  a  battering  ram,  but  it  is  the  wood  (Germ. 
ho/z)  of  the  door  itself,  which  wood  is  hewed  into  a  hole. 
Compare  6.  42 : 

"  cxcisiim  Euboicac  latus  ingens  riipis  in  antrum," 

the  side  of  the  Euboean  rock,  not  taken  out  in  order  to  be  used, 
but  excavated,  hollowed  out ;  and  so  in  our  text,  the  wood  of 
the  door  excavated,  liollowed  out  into  a  liolc  by  cutting,  the  ah- 


250  AENEIDEA       [479-495  ipse— complent 

lative  explaining  the  manner  of  the  caywit,  not  the  instrument 
with  which  the  cavavit  was  effected. 

At  domus  interior. — At  contrasts  the  domus  interior 
(observe  the  comparative  degree:  farther  in),  and  what  is  tliere 
happening,  not  with  what  is  going  on  at  or  outside  the  door, 
/.  e.,  not  with  the  bursting  in  of  Pp-rhus  and  his  comrades,  but 
with  the  just-mentioned  domus  intus  (observe  the  positive 
degree:  Just  inside),  atria  longa,  penetralia  regum,  and 
ARMATos  stantes  IN  LIMINE  PRiMO.  If  a  contrast  between  what 
was  going  on  outside  and  the  bursting  open  of  the  door  had 
been  intended,  the  word  interea  would  have  been  added  to  at 

DOMUS  INTERIOR. 

Atria  longa  .  .  .  domus  interior  .  .  .  cavae  aedes. — The 
two  main  parts  or  divisions  of  which  a  Roman  liouse  consisted 
(for  the  plan  is  taken  from  a  Eonian,  not  a  Grecian  or  Asiatic, 
house)  are  here  indicated  with  great  distinctness  ;  the  front  part 
consisting  mainly  of  the  atrium,  in  the  words  atria  longa  ; 
the  inner  or  back  part,  the  cavaedium,  in  the  words  cavae 
AEDES.  See  Becker's  Gal/ns,  vol.  2.  The  double  expression, 
interior  DOMUS,  CAVAE  AEDES,  rcduccd  to  plain  prose,  becomes 
the  inner  or  back  rooms,  that  is  to  say,  those  suiTOunding  the 
cavaedium  or  inner  court. 

Aedes  ululant. — Compare  Soph.  Trachin.  205  : 

Chok.      avo\o\v^ar<i}  So/xos  e(pi(TTiois  aXaXayais 
o  fj.e\Koi>vfj.cpos. 

Coripp.  Johann.  6.  196 : 

.     .     .     "  ululatlbus  augent 
ardua  tecta  sonos." 

Isaiah,  14.  31 :  "  Howl,  0  gate ;  cry,  0  city." 

Ferit  aurea  sidera  clamor. — SiDERA,  uot  literally,  the 
stars,  but  figuratively,  the  «/.v/— the  self-same  phrase,  "ferit 
aurea  clamor  sidera,"  being  used,  11.  832,  on  occasion  of  the 
death  of  Camilla,  which  occurred  in  the  day  time.  From  sidera 
used  in  this  sense  comes  sidereus,  so  often  used  to  signify 
of  such  heauti/  as  belongs  only  to  the  shy,  heaven,  or  celestial  ohjects. 

Aurea,  no  more  to  be  taken  literally  than  ferit  or  sidera, 


-179-495  irsE— roMi'LExx]        BOOK  II.  251 

is  neither  of  the  colour  of  gold,  uor  of  course  of  the  material  sub- 
stance of  gold,  but  heautifulhj  bright  and  shitting  lilic  gold ;  as 
hamhome  as  gold.  The  application  of  the  term  in  this  sense  to 
the  stars,  sky,  and  even  to  the  moon,  is  of  the  commonest.  Com- 
pare Hor.  JEpod.  1 7.  1^0  : 

.     .     .     "  tu  proba 
peranibulabis  astia  sidus  (ninu/ii.''' 

Aen.  3.  518: 

"  armatumque  aitro  ciicumspicit  Oriona." 

Ovid,  3Iet.  13.  587  : 

"  omnibus  inferior,  quas  sustinct  punuis  aether, 


diva  tamen  venio.'' 

Georg.  1.  J^31  :  "vento  semper  rubet  aurea  Phoebe."    Werner, 
die  Sohne  dcs  Thalea,  th.  1,  act  4,  so.  2  : 

.     .     .      "  wenn  morgen  sich  die  sterne 
vcrgolden,  Philipp,  bin  ioh  fern  von  dir." 

H.  Heine,  Ncue  Gedichte  : 

"  stcme  mit  den  gohha-n  fiisschen 

wandeln  droben  bang  and  saclit, 
dass  sie  nicht  die  erde  wecken, 

die  da  schlaft  im  schoos  der  uacht." 

Kiickert,  die  Weishcii  des  Brahtiianen,  17.  Uh- 

"  wozu  siud  all  die  stern'  am  hinimel  niir  geniachti' 
mit  ffoldiwm  flitter  wol  zu  schmiicken  imsre  nacht." 

Ariete  (verse  492).  — "  Nolim  acoipere  proprie,  quippe 
quod  inventum  Troianis  temporibus  serius  est,"  Heyne.  To  bo 
sure,  and  the  pictm-e  presented  by  the  interpretation  of  Wagner, 
who  will  have  the  "  aries"  to  be  a  neighbom-ing  tree  cut  down 
for  the  purpose  (trabe  excisa,  verse  481)  is  mere  caricature. 
Ariete  crebro,  frequently  repeated  pusli,  like  that  of  a  batter- 
ing ram.     Compare  Sil.  11.  889  : 

.     .     .     "  immissis  pars  caeca  et  concita  frenis 
aricfot  in  portas  et  duros  obiice  postes" 

[batters  at  the  gates].     The  first  qualification  for  a  commenta- 


252  AENEIDEA      [496-517  non— sedebaxt 

tor  of  Yirgil  is  not  a  knowledge  of  Buttman's  Lcxilogus,  but  a 
knowledge  of  the  difference  between  prose  and  poetrv,  between 
literal  and  figurative,  between  body  and  soul.  It  is  easier  for 
flesh  and  blood  to  inherit  the  kingdom  of  God,  than  for  a  matter- 
of-fact  expositor  to  enter  into  the  meaning  of  Virgil. 

Fit  via  vi. — Spoken  not  of  Pyrrhus,  but  of  the  whole  body 
of  Danai,  who  now  rumpunt  aditus,  &c. 


496-517. 


NGN  SIC SEDEBANT 


NoN  SIC  . .  .  ARMENTA  TRAHiT. — Compare  1  Chron.  Ij^.11  :  "Then 
David  said,  God  hath  broken  in  upon  mine  enemies  by  mine 
hand,  like  the  breaking  forth  of  waters."  Schiller,  Brant  con 
Messina : 

"  jene  gewaltigen  wctterbache, 

aus  des  hagels  unendlichcn  scMossen, 
au8  den  wolkenbriichen  ziisammengeflosfien, 
kommen  finster  geraiischt  xind  geschossen 
reisscn  die  biaicken  und  reissen  die  damme 
donnemd  mit  fort  im  wogengeschwemme, 
nichts  ist,  das  die  gewaltigen  hemme." 

ViDi  HECUBAM  CENTUMQUE  NURUS. — "  duiuquaginta  erant 
filiorum  uxores  s.  nnrus,  ad  quas  aceedunt  totidem  filiae," 
Wagner  {Praest.).  No  pupil  in  the  Kreutzschule  could  have 
calculated  more  exactly,  or  been  more  sm-e  that  if  our  author 
had  had  the  good  fortune  to  have  one  hundred  and  one  tongues 
and  one  hundred  and  one  voices,  he  would  have  been  able  to 
effect  what  he  could  not  effect  {Gconj.  2.  U^)  with  no  more  than 
one  himdred  tongues  aud  one  hundred  voices.  Servius,  less 
arithmetical  but  more  poetical  tlian  our  modern  commentators, 
amongst  several  guesses,  hits  by  chance  on  the  true  meaning : 


496-517  Nox— sedebant]        BOOK  II.  253 

"  finitus  est  numenis  pro  infinito."  The  hundred-handed 
Briareus,  the  hundred-gated  city  of  Thebes,  and  the  hundred- 
citied  island  of  Crete  are,  as  well  as  the  still  more  famous  heca- 
tomb, examples  of  the  same  use  of  eKarov  and  centum.  Almost 
any  number  from  three  upwards,  especially  ten,  twenty,  fifty, 
five  hundred,  a  thousand,  ten  thousand,  a  million,  may  be,  and 
is  frequently,  used  in  the  same  manner. 

Procubuere  (verse  505).— Observe  the  effect  of  the  em- 
phatic position  of  this  word  at  the  beginning  of  the  verse,  and 
separated  from  the  sequel  by  a  complete  and  sudden  pause. 
Compare  "incidit,"  verse  467  ;  and  see  Eem.  on  2.  246. 

CONVULSAQUK    VIDIT    LIMINA   TECTORUM. — CoNVULSA,  brolcejt 

Tiolentlt/  open,  burst  open,  torn  down,  torn  off  the  hinges.  Compare 
Plaut,  Amph.  If,  suppos.  (Grronov.)  : 

"  quis  tam  vasto  impete  has  fores  toto  convulsif  cardine  ?  " 

Vim.  Hpist.  7.  19:  *' ac  mihi  domus  ipsa  nutare,  convulsaqne 
sedibus  suis  ruitura  supra  videtur." 

Arma  diu,  &c.,  .  .  .  ciNGiTUR  (verses  509-511).  Compare 
Metast.  Eegolo,  sc.  ult.  (Regolo,  of  himself)  : 

.     .     .     "  Roma  rammente 
che  il  8U0  padre  ?■  mortal ;  che  al  fin  vacilla 
anch'  ei  sotto  Tacciar." 

Axe  (verse  512).     See  Rem.  on  6.  791. 

Laurus.— It  is  not  accidentally  or  indifferently  that  our 
author  places  the  laurel  ("  laurus  nobilis  ")  not  only  here  in  the 
court  of  Priam's  palace,  but  (7.  59)  in  the  court  of  Latinus's 
palace  also,  for  we  read  (Plin.  H.  N.  15.  30,  Sillig's  ed.)  : 
"  Laurus  triumphis  proprie  dicatur ;  vel  gratissima  domibus 
ianitrix  Caesarum  pontificumque ;  sola  et  domos  exornat  et  anfi' 
iimina  excnhaV  Compare  Dion  Cass.  53.  16:  koi  yap  to  tb 
[fXfi/36  AuyouCTro^]  rar;  Sa<pt>ag  irftn  Ttov  (iaaiXnoJV  avTOV 
TTpoTidiaOui.     Claud.  Bffpt.  Pros.  3.  7U  : 

"  stabat  praetorea  huo  dilectior  omni 
laurus,  virgineos  quondam  quae  frondc  pudica 
umbrabat  thalamus." 

Pex.\tes. — "Aram  Penatium,"  Heyne,  following  Servius. 


254  AENEIDEA       [496-517  non— sedebaxt 

No,  but  the  Jiouse,  the  dwellimj ;  because  in  a  passage  whicli  may 
be  assumed  to  be  an  adumbration  of  that  before  us,  Martial 
(9.  61,  ed.  Scbneid.)  describes  Caesar's  platanus  at  Corduba 
as  embracing  not  merely  the  "  Penates,"  but  "  totos  Penates," 
which  can  mean  nothing  else  than  the  whole  house: 

"  in  Tartessiacis  domus  est  notissima  tcrris, 

qua  dives  placidiim  Corduba  Baetin  aniat, 
vellera  llati^■o  pallent  iibi  flava  metallo, 

et  linit  Hcsperium  bractea  viva  pecus  ; 
aedibiis  in  mediis  totos  amplexa  Penates 

stat  platanus  densis  Caesai'iana  comis, 
hospitis  invicti  posuit  quam  dextera  fclix, 

coepit  et  ex  ilia  crescere  virga  manu." 

Compare  Stat.  Silv.  1.1.  2,  where  the  equestrian  statue  of  Domi- 
tion  is  described  as  "  Latium  complexa  forum ;"  also,  Stat.  Silv. 
1.  3.  59,  and  2.  3.  1 ;    and  especially  Claud.  Rapt.  Pros.  3. 

"  stabat  praeterea  luco  dilectior  omni 
laurus,  virgineos  quondam  quae  frondc  pudica 
mnhrahat  thalamoa.'''' 

The  passage  being  thus  understood  (1),  a  tenderness  of  senti- 
ment is  obtained  not  unlike  that  of  Statius's  Silv.  3.  5.  58  : 

.     .     .     "  non  sic  Philomela  Fenates 
circuit  aniplcctvns^' 

a  tenderness  wholly  foreign  to  the  picture  of  the  laurel  em- 
bracing the  images  with  its  shadow  ;  (2),  Virgil's  account  is 
made  to  tally  better  with  the  generally  received  tradition,  that 
Priam  was  slain  at  the  altar  of  Jupiter  Herceus  (Ovid,  Ibis, 

285: 

..."  ut  illi, 
cui  nihil  Hcrcvl  profuit  ara  lovls'''')  ; 

and  (3),  the  poet  is  no  longer  liable  to  the  reproach  that  only 
tliree  lines  later  he  describes  the  daughters  of  Priam  as  em- 
bracing with  their  arms  (amplexae)  the  self-same  object  which 
ho  here   describes  the  laurel   as   embracing   with   its   shadow 

(umbra  COMrLEXA). 

Hic  HECUBA  .  .  .  sEDEBANT  (vv.  515--517).     Compare  Mar- 
lowe,   T(unhi()'hii)ie  (part  1,  act  5,   sc.   1,   Tamburlaine  to  the 


519-523  QUAE— oMXEs]  BOOK  II.  •355 

virgins  who  come  forward  with  laiu'el  boughs  and  prayers  for 
mercy)  : 

"  what,  are  the  turtles  frayed  out  of  their  nests  ? 
alas!  poor  fools,  must  you  be  first  shall  feel 
the  sworn  destruction  of  Damascus?" 

Aeseh.  Stippl.  223  (Danaus  desiiing  his  daughters  to  take  refuge 
at  the  altar)  : 

fv  ayvu)  S'  efffios  cos  ireXeiaSuv 
i^eaOe,  KipKoiu  roiv  o/j.oTrTfpuy  ^o/3a), 
iX^P'^v  o/jLaifioov  Kai  fiiaivovTwv  yevos. 

DivuM  AMPLEXAE  SIMULACRA  SEDEBANT.  Compare  Tacit. 
Annal.  3.  61:  "Liberum  patrera,  bello  victorem,  supplicibus 
Amazonum,  quae  aram.  insederant,  ignovisse"  ;  Thue.  o.  28  ; 
Dem.  de  Corona,  31 ;  Soph.  Oed.  Tyr.  2. 


519-523. 

QUAE  MEXS  TAM  DIRA  MISERRIME  CONIUX 
IMPULIT  HIS  CINGI  TELIS  AUT  QUO  RUIS  INQUIT 
NON  TALI  AUXILIO  NEC  DEFENSORIBUS  ISTIS 
TEMPUS  EGET  NON  SI  IPSE  MEUS  NUNC  AFFORET  HECTOR 
HUC  TANDEM  CONCEDE  HAEC  ARA  TUEBITUR  OMNES 

Defensoribus  ISTIS. — "  Durch  den  plui-.,  obwohl  von  eiaer 
person  zu  verstehen,  wird  der  begriff  fein  verallgemeinert,  uni 
einer  hiirte,  die  man  sagt,  hiedurch  das  verletzerde  zu  nehmen. 
IsTis  als  pronom.  der  2  person,  talihus  qualis  tu  es,"  Thicl, 
Gossrau,  Forbiger  (2nd  ed.,  1837),  and  (in  a  personal  disputa- 
tion I  had  with  him  on  the  subject  in  the  year  1847  :  see  Preface 
to  "  Twelve  Years'  Voyage")  Wagner.  Nothing  can  be  farthei- 
from  the  meaning.  The  "defensores"  of  w^hich  Hecuba  speaks, 
and  which  she  says  are  not  the  defensores  required  by  the 
necessity  of  the  occasion,  are  not  Priam — Priam  being  but  one 
person  could  hardly  be  "defensores"— but  the  W(^;ipons  wielded 


256  AENEIDEA  [519-523  qcae— omnes 

by  Priam,  tlie  weapons  which  it  alarms  Hecuba  to  see  Priam 
wield ;  and  the  picture  with  which  we  are  presented  in  the 
person  of  Priam  is  not  that  of  an  old  man  too  weak  to  defend 
with  arms  a  cause  which  might  have  been  successfully  so  de- 
fended by  a  younger  and  stronger  man,  but  that  of  a  weak  old 
man  who  takes  up  arms  in  a  cause  in  which  arms,  even  although 
wielded  by  the  youngest  and  strongest  hands,  are  wholly  in- 
capable of  affording  help  or  defence — 

NON  TALI  AUXILIO  NEC  DEFENSORIBUS  ISTIS 

TEMPUS  EGET,  NON  SI  IPSE  MEUS  NUNC  AFFORET  HECTOR 

and  there  is  no  resource  left  but  the  altar : 

HUC  TANDEM  CONCEDE  ;    HAEC  ARA  TUEBITUR  0MNE8. 

The  identical  sentiment  is  repeated  in  the  very  next  book, 
verse  260 : 

.     .     .     "  nee  iam  amplius  armis, 
sed  votis  precibusque  iubent  exposcere  pacem." 

Compare  Aesch.  SiippL  203  (ed.  Schiitz)  : 

aixuvov  effTi  travros  eiveK  ,  u  Kopai, 
irayov  irpoffi^fiu  tcovS'  aytaviiau  deoiv. 
KpuffCov  5e  irvpyov  fioD/xos  apprjKToi'  ffaKOS. 

Heliodor.  8:  Ei»Yfuc>  avK  ainatg,  t^iXioVTui  TO  KpUTTOV.  Slat. 
Theb.  h-  200  (ed.  Miiller)  : 

"  *  non  haec  apta  mihi  nitidis  ornatibus,'  inquit, 
'  tempera,  nee  miserae  placeant  insignia  formae 
te  sine  ;  sat  dubiuni  coetu  solante  timorem 
fallere,  et  incultos  aria  adven-ere  crines.'  " 

Virgil,  Aen.  6.  SI : 

"  non  hoc  ista  sibi  tempus  spectacula  poscit. 
nunc  grege  de  intacto  septPin  mactare  iuvencos 
praestiterit,  totidem  lectas  de  more  bidentes." 

Ihid.  12.  156  : 

*'  'non  lacrymis  hoc  tempns,'  ait  Satumia  luno  ; 
'  accelera,  et  fratrem,  si  quis  modus,  eripe  morti.'  " 

Shakespeare,  Coriol.  1.  2  : 

.     .     .     "  for  the  dearth, 
the  gods  not  the  patricians  make  it ;  and 
your  knees  to  them,  not  arms,  must  help." 


o  1 9-323  QiAE—OMXKs]  BOOK  II.  057 

Milton,  CoiiiKs^  Oil  : 

"  but  here  tlij-  sword  can  do  thee  little  stead  ; 
for  other  arms  and  other  -weapons  must 
be  those  that  quell  the  might  of  hellish  charms." 

And  for  the  precisely  opposite  picture,  compare  Ovid,  Met.  6.  610 
(of  Procne)  : 

.     .     .     "  fletumque  sororis 
conipiens,  '  non  est  lacrymis  hie,'  inquit,  *  agendum, 
sed  ferro  ;  sed  si  quid  hahes,  quod  \'incere  ferrum 
possit.'" 

Also,  not  very  dissimilar,  Claud,  tn  2  Cons.  StiUch.  2G8 : 

.     .     .     '•  non  spicula  poscit 
iste  labor;  maneant  clausis  nunc  sicca  pharetris." 

Also  Lucau,  7.  87  (Pompey,  of  himself)  : 

.     .     .     ''  si  milite  Magno, 
non  ducc,  tempus  cget,  nil  ultra  fata  morabor." 

Herodiau,  1.  8  :  ov  Travi]yvpiZ,Hv  aoi  Kaipog,  £</>>/,  Ko/x/ioSe  vw, 
ovSe  Oeaig  Kai  eopraig  (T^oAa^Etv*  siriKHTai  yap  gov  roig  avyitTi. 
TO  Tov  riapevviov  Ki(pog. 

Defensoribus.  The  following  are  examples  of  the  applica- 
tion of  defensor  to  objects  devoid  of  personality.  In  two  of 
them,  the  objects  to  which  the  term  is  applied  are  actually,  as 
in  our  text,  arms.  Caes.  BelL  Gall.  U-  17 :  "  Sublicae  ad  in- 
feriorem  partem  fluminis  obliquae  adigebantm- ;  quae,  pro  pa- 
riete  subiectae,  et  cum  omni  opere  coniunctae,  vim  flimiinis 
exciperent :  et  alia  [jin.  aliae?]  item  supra  pontem  mediocii 
spatio  :  ut,  si  arborum  trunci,  sive  naves,  deiiciendi  operis  causa, 
essent  a  barbaris  missae,  his  defeiisoribus  earum  rerum  vis  minue- 
retur."     Claudian,  in  Rufin.  1.79: 

.     .     .     "  haec  [viz.  Megaera]  terruit  Ilerculis  era, 
ct  drfeiisores  terrarum  polluit  arcus." 

Iscanus,  de  hello  Troiano,  6.  156  : 

.     .     .     "  sed  tot  taedas,  tot  tela,  secundus 
sustinet  Aeacides,  ot  defoisorc  laborat 
iam  fessus  dypeo." 

Serenus  JSamonicus  (ap.  Burm.  Poet.  Lat.  Minor.),  192  : 

"  summa  boni  est  alacres  homini  contingere  visus, 
quos  quasi  custodcs  dcfcnsorcuquc  i)cricli 
prospicieus  summa  mitura  locuvit  in  arce."' 
ju;m;v,  ai:.nlii>i:.\,  vol.  11.  I7 


258  AENEIDEA  [51'J- .-)23  qcae— omxes 

By  the  same  figure  by  whicli  (1)  Hecuba  calls  the  arms  wielded 
by  Priam;  (2),  Caesar,  the  sublicaeofa  bridge  ;  (3),  Claudian, 
the  bow  of  Hercules;  (4),  Iscanus,  a  shield;  and  (5),  Seremis, 
the  eyes,  defensores,  defenders;  Ajax  calls  the  sword  which 
he  has  set  upright  in  the  ground,  in  order  to  throw  himself  upon 
it,  a^ajBvg,  executioner  (Soph.  Aj.  815) : 

0  fifv  <r(payevs  effrr/Kev,  rj  roiMuiTaros 
yepoiT    av, 

and  we  call  the  piece  of  furniture  which  defends  the  floors  of 
our  rooms  against  the  fires  of  our  grates  fender,  i,  e.  defender, 
defensor. 

IsTis. — "  Talibus  qualis  tu  es,"  Thiel.  The  reference  is  as  I 
have  just  shown  not  to  Priam  but  to  Priam's  arms,  and  istis  is 
not  contemptuous  but  simply  demonstrative  :  f/iose  arms,  exactly 
as  Cic.  de  Rep.  1.  J7 :  " '  sed  si  vis,  Laeli,  dabo  tibi  testes  nee 
nimis  antiquos  nee  uUo  modo  barbaros.'  L.  '  Zsfos,'  inquit, 
'  volo'  "  [those  are  2)recisel//  n-Jiat  I  icanf^. 

Quae  mens,  &c.  .  .  .  aut  quo  ruis  ?  By  a  division  of  the 
compound  question  quo  ruis  his  telis  into  its  two  com- 
ponents, quo  ruis  and  quo  r  sum  haectela,  oui'  author  has 
secured  on  the  one  hand  that  free  sailing  room  for  his  verse, 
that  unconfined  space  for  dactyl  and  spondee,  for  which  we  have 
already  observed  him  to  be  always  so  solicitous;  and  on  the 
other  hand,  sufficient  place  for  ornament,  without  either  loading, 
embarrassing,  or  complicating  the  structure.  Had  he  been 
more  studious  of  brevity  and  less  of  ease  and  grace  and  orna- 
ment, of  the  fine  flow  of  his  verse  and  the  richness  of  the 
thought  which  it  expressed,  he  had  contented  himself  with 
the  single  compound  question  :  quo  ruis  diris  his  cinctus 
telis?  or  quo  ruis  his  cinctus  telis?  or  even  with  the 
bare  bald  quo  ruis  his  telis?  and  Virgil  had  been  an  heroic 
Persius.  Less  studious  of  brevity  and  more  of  ornamental 
richness  and  easy  flowing  verse,  he  had  perhaps  divided  the 
compound  question  into  three — whither  art  thou,  rushing  .'*  irh// 
these  arms  .^  what  dreadful  thought  has  tahen  possession  of  thy 
mind  ? — had  ornamented  not  merely  one  of  the  three  divisions, 
but  the  whole  three,  and  Virgil  had  been  an  epic  Ovid.    Divid- 


ol9-.')2o  QrAE~oM>-Es]         BOOK  II.  259 

ing,  and  not  too  much  dividing,  the  question — into  two,  not 
three — our  author  has  obtained  sufficient,  not  too  much,  space 
both  for  ease  of  numbers  and  ornament  of  thought,  and  is 
neither  Persius  nor  Ovid,  but  Virgil — 

.     .     .     "  anima,  qualem  neque  candidioreni 
terra  tulit ;  neque  ciii  me  sit  clevinctior  alter." 

The  very  next  following  verse  is  constructed  in  a  similar  manner : 
Nox  TALI  AuxiLio  [fcjupus  cget]  being  one,  and  xec  defensori- 
Bus  isTis  TEMPTJS  EGET  the  othcr,  of  two  limbs  into  which,  for 
the  sake  no  less  of  ornament  and  variety  than  of  ease  of  com- 
position, the  pregnant  thought,  no  use  in  arms  now,  is  divided. 

AuxiLio.  Compare  0\id,  Met.  12.  88  (Cycnus  to  Achilles, 
explaining  that  he  was  invulnerable,  not  by  means  of  his  arms, 
but  by  means  of  his  skin) : 

"  non  haec,  qiiam  ccmis,  equinis 
fulva  iul)is  cassis,  neque  onus  cava  parma  sinistrae 
(luxUio  mihi  sunt;  decor  est  quaesitus  ab  istis. 
Mars  quoque  ob  hoc  capere  arma  solet.     Eemovebitur  omue 
tegminis  officium  ;  tamen  indestrictus  abibo," 

words  which — if  you  alter  "cernis"  into  cerno,  and  "mihi 
sunt"  into  tibi  erunt,  in  order  to  suit  the  person  of  the 
speaker — become  almost  the  very  words  of  Virgil.  Compare 
also  Lucan,  4.  615  : 

"  ille  [Antaeus],  pariim  fidens  pedibus  contingere  matrem, 
auxllium  membris  calidas  infundit  arenas" 

[the  help  of  the  hot  sand].     Ibid.  268  : 

.     .     .     "  miles,  non  utile  clausis 
auxUluni,  mactavit  cquos  ;" 

and  Quint.  Curt.  '3.  11  (ed.  Bipont.)  :  "Arma  iacientes  quae 
paullo  ante  ad  tutelam  corporimi  sumpserant ;  adeo  pavor  etiam 
anxilia  formidabat."  Aen.  12.  378 :  "  auxilium  ducto  mu- 
crone"  [the  help  of  his  drawn  sword].     Also  Aen.  8.  376 : 

"  non  uUum  aHxilittiii  miseris,  non  arma  rogari 
urtis  opisque  tuae," 

where  "  auxilium"  is  the  help  afforded  by  the  "arma"  of  the 
same  line,  exactly  as  in  our  text  auximo  is  tlio  help  afforded  by 
the  "  defonsores"  (=  arma)  of  the  same  line. 

17* 


260  AENEIDEA  [.519-523  uuae— omxes 

I  crave  the  pardon  of  our  parliamentary  orators  for  an 
explanation  whicli  shows  in  what  utter  ignorance  of  its  true 
meaning  this  passage  is  quoted  vituperatively ;  also  the  pardon 
of  my  readers  in  general  for  having  here  repeated  at  full  length 
the  proofs  of  an  interpretation  which — first  put  forward  by  me 
five-and-tw^enty  years  ago  in  my  translation  of  the  first  two 
books  of  the  Aeneid  ,and  twice  since  then,  viz.,  in  my  "  Twelve 
Years'  Voyage"  and  in  my  "Adversaria  Virgiliana" — has  been 
received  by  Forbiger  in  his  third  edition,  by  Wagner  in  his 
edition  of  1861,  and  generally  by  Virgilian  editors  both  at 
home  and  abroad  as  the  undoubted  meaning.  If  in  the  be- 
ginning of  this  comment  I  have  quoted  the  opinions  of  Virgi- 
lian editors  antecedent  to  my  publications  on  the  subject,  it  is 
only  in  order  that  my  reader  may  be  enabled  to  fill  u\3  for 
himself  the  lacuna  left  by  some  editors,  and  notably  by  AVagner 
in  his  edition  of  1861,  respecting  the  source  from  which  their 
new  information  has  been  derived — a  precaution  which,  I  am 
bound  to  say,  it  w^ould  have  been  wholly  unnecessary  for  me  to 
take  either  in  this  or  any  other  instance  if  the  publishers  of 
editions  of  Virgil  subsequent  to  my  entrance  into  the  hsts  had 
generally  behaved  towards  me  as  honestly  and  honom-ably  as 
Forbiger  in  Germany  and  Conington  in  England. 

Haec  ara,  viz.,  lovis  Hercei ;  see  Ovid,  Ibis,  S85  : 

"  uec  tibi  subsidio  sit  praesens  numen  ;  \\i  illi, 
cui  nihil  Hcrccl  profuit  ara  lovia.'" 

Id.  Met.  13.  m  : 

"  exiguimi(|ue  seiiis  Priami  lor  in  ara  cmorciu 
combiberat.'' 

Ennius,  Andromache  (ed.  Hessel.)  : 

"  hacc  o:imia  A'idi  iuHammari, 
Priamo  vei  vitam  ovitari, 
lovis  arain  sanguine  turpaii." 


o26-o32  ECCK— fuhit]  BOOK  IT.  261 


526-532. 

ECCE  AIITEM  ELAPSUS  PYRRHI  DE  CAEDE  POLITES     " 
UNUS  NATORUM  PRIAMI  PER  TELA  PER  HOSTES 
PORTICIBUS  LONGIS  FUGIT  ET  VACUA  ATRIA  LUSTRAT 
SAUCIUS  ILLrM  ARDENS  INFESTO  VULXERE  PYRRHUS 
INSEQUITUR  lAM  lAMQUE  MAXU  TENET  ET  PREMIT  HASTA 
UT  TANDEM  ANTE  OCULOS  EVASIT  ET  ORA  PARENTUM 
CONCIDIT  AC  MULTO  VITAM  CUM  SANGUINE  FUDIT 


VAE.  LECT. 

'ipunct.']  TEXET  •  ET  PKEMIT  HASTA    III  P.  Manut. ;  La  Cerda;  D.  Heins. ; 
N.  Heins  (1670) ;  Hejiie ;  Brunek  ;  "Wakefield  ;  Wagner  (ed.  HejTi.) 

\_piinct.']  TENET  ET  PKEMIT  HASTA    III  Wagner  (1861) ;  Ladewig-;  Ribbeck. 

Elapsus  .  .  .  FUGIT  .  .  .  LUSTRAT.  The  running  is  suitable  for 
Polites,  he  being  swift  of  foot,  Horn.  II.  ^.  792 :  TrcodwKeujoi 

TTiTTOlOwg. 

Ut  tandem  (vs.  531)  takes  up  the  narrative  dropped  at 
sAUCius,  and  informs  us  that  Polites — already  presented  to  us 
as  wounded,  and  fleeing  from  Pyrrhus  (pyrrhi  de  caede  elap- 
sus, SAUcius) — continues  his  flight  until  he  reaches  his  parents' 
presence,  and,  there  arrived,  drops  down  dead.  Nothing  can 
be  plainer  than  the  connexion  : 

ECCE  Al'TEM  ELAl'SUS  PYIIKHI  DE  CAEDE  POI-ITES, 
rSlS  NATORUM  PRIAMI,  PER  TELA,  PER  KOSTES, 

PORTICIBUS  LONras  rrruT,  et  yacia  atria  lvstrat 

SAfCICS. 

UT  tandem  ante  OCULOS  EVASIT  ET  ORA  PARENTUM 

CONCIDIT,  AC  MULTO  VITAM  CIM  SANGUINE  FUmT. 

The  picture,  so  far  as  Polites  is  concerned,  is  as  simple  and  at 
the  same  time  as  clear  and  distinct,  as  any  pictm-e  can  possibly 
be.  Words  cannot  describe  more  plainly.  But  there  is  another 
actor  on  the  stage,  wdiose  action — although  .synchronous  witli 
that  of  Polites,  yet  being  a  distinct  and  different  action — cannot 


262  AENEIDEA  [.32G-o32  ecck— i-udit 

be  described  syncbronously,  but  must  in  description  either  pre- 
cede, or  follow,  or  be  introduced  in  the  middle.  Being  that  of 
Polites'  pursuer,  it  can  neither  precede  nor  follow ;  preceding,  it 
would  be  unintelligible,  impossible ;  following,  it  would  be  too 
late,  the  interest  would  be  over.  It  is  therefore  placed  in  the 
middle,  and  the  narrator  suddenly  leaves  the  one  actor  in  the 
midst  of  his  action,  takes  up  and  follows  to  the  end  the  action 
of  the  second,  and  then  returning  to  the  action  of  the  first  pro- 
ceeds with  it  also  to  the  end,  to  that  point  where  the  two  actions 
which  had  all  along  been  synchronous  terminate  together.  This 
is  entirely  according  to  our  author's  usual  manner,  for  an  ex- 
ample of  which  see  the  account  of  the  storming  of  Priam's 
palace  given  in  the  same  manner,  the  synchronous  actions  of 
besiegers  and  besieged  being,  by  means  of  intermixture,  /.  v.,  by 
means  of  rapid  transition  from  one  party  to  the  other,  carried 
on  as  much  as  possible  together.  There  as  here,  readers,  misled 
by  the  rapidity  of  transition,  have  fallen  into  the  mistake  of 
connecting  together  as  parts  or  consequences  of  one  action 
things  which  were  parts  or  consequences  of  another.  It  is  by 
such  mistake  arising  from  such  cause  that  in  our  text  ut  tan- 
dem .  .  .  coNciDiT  has  been  connected  with  premit  hasta,  and 
Polites  supposed  to  die  not  in  consequence  of  his  original  wound, 
the  wound  of  which  when  he  first  came  into  view  he  was  already 
SAUCius,  but  in  consequence  of  a  new  wound  inflicted  on  him 
at  the  end  of  the  chase,  and  imagined  to  be  found  described  in 
PREMIT  HASTA — "  Premit  HASTA,  duvcJihort  iJiu  mit  (Ur  lanze. 
CoNciDiT,  in  folge  der  neuen,  ihm  jetzt  beigebrachten,  wunde," 
Ladewig. 

Ileum  ardens  infesto  vulnere  pyrrhus  insequitur,  iam 
lAMQUE  maxu  tenet  et  PREMIT  HASTA.  Hfot,  as  represented  by 
Heyne's  punctuation  as  well  as  by  Wagner's  in  his  edition  of 
Heyne,  illum  ardens  infesto  a'"ulnere  pyrrhus  insequitur, 

IAM  lAMQUEMANU  TENET,  ET  PREMIT  HASTA,  i.e.,  UOt  three  CO-Or- 

dinate  sentences,  but  illum  ardens  infesto  vulnere  pyrrhus 

INSEQUITUR,    IAM    lAMQUE   MANU   TENET   ET   PREMIT   HASTA,   '/.  C, 

two  co-ordinate  sentences,  tenet  and  premit  being  connected 
into  one  single  sentence  by  et,  and  both  equally  operated  on 


52(;-.;;";2  f.cct:— Frprr]  EOOK  If.  2()3 

hy  lAM  iamqiie;  in  other  words,  insequitur  alone  signifjing 
what  Pjrrhus  does,  while  tenet  and  premit  signify  what  he  is 
just  on  the  point  of  doing,  but  does  not  do. 

The  sentence  being  thus  analysed,  we  perceive,  (1),  the  true 
force  of  ut  tandem,  viz.,  that  those  words  refer  not  to  any  (im- 
possible) continuation  of  the  flight  of  Polites  after  he  had  l)een 
"  pressus  hasta,"  but  to  the  continuation  of  the  ilight  of  Polites 
SAUcius  with  his  first  wound — a  flight  continued  from  the  por- 
ticibus  i.oxGis  and  vacua  atria  to  the  very  spot  where  his 
parents  are  sitting,  viz.,  in  the  court-yard  at  the  altar  of  Jupiter 
Herceus  ;  (^),  why  there  is  in  the  account  of  the  death  of 
Polites  in  verse  532  none,  not  even  the  slightest  reference  to  the 
mode  in  which  he  had  been,  as  alleged,  "pressus  hasta,"  "diu'ch- 
bort  mit  der  lanze,"  but  the  description  is  limited  to  the  mere 
statement  that  he  fell,  fell  of  a  heap  as  we  say,  or  altogether 
(concidit),  and  expired  with  a  great  loss  of  blood,  the  reason  for 
such  omission  being  that  best  of  all  reasons,  that  he  had  not 
been  "  pressus  hasta  "  at  all,  but  died  of  the  effusion  of  blood 
which  was  the  consequence  of  his  previous  wound,  a  wound  not 
described  because  inflicted  before  he  came  on  the  stage ;  and 
(JJ),  we  perceive  with  what  propriety  Priam  in'\'eighs  against 
Pyn'hus,  not — as  he  should  inveigh  if  Polites  had  been  "  pressus 
hasta  "  in  his  presence — for  killing  his  son  before  his  eyes,  but, 
as  well  pointed  out  to  me  by  my  daughter,  for  making  him  see 
file  death  of  his  son  — 

QUI  NATI  CORAM  ME  CERNERE  LETUM 
PEOISTI,  ET  PATRIOS  FOEDASTI  FU.VERE  TULTUS 

as  if  he  had  said  :  "  who,  not  content  with  killing  my  son,  with 
inflicting  a  mortal  wound  on  my  son,  dro-sest  him  into  my  very 
presence  to  die  "  ;  Priam,  in  conformity  with  the  never  enougli 
to  be  admired  sentiment  of  antiquity,  meeting  with  fortitude 
and  equanimity  the  calamity  of  liis  son's  death  as  the  sors  belli, 
the  will  of  heaven,  the  decree  of  fate,  but  rebelling  and  revolt- 
ing against  the  barbarity  which  made  him  a  witness  of  it. 

IaM  IAMQUE    MANU    tenet   ET    PREMrr   IIASTA. Not  is   I'Vn'lJ 

iiionu'iif  oil  flic  jioiiif  of  JiijIdiiKj  liim  in  /li.s  //roid  miil  •ac/iifilli/]  .^pcdrs 
liim,  but,  IAM  lAAKjri'.  belonging  no  loss  to  pkemit  tliau  to  ii  vsrv. 


264  AENEIDEA  [.)26-,532  ecce— fudit 

is  every  moment  on  the  point  of  holding  him  in  his  hand  and  spear- 
ing him.  Compare  12.  753,  where  "iam  iamque  tenet"  is  ex- 
plained by  "  similisqiie  tenenti  increpiiit  malis  morsuque  elusus 
inani  est;"  and  Ovid,  Met.  1.  533  (of  Daphne  piirsued  by 
Apollo)  : 

' '  ut  canis  in  vacuo  leporem  cum  Gallicus  arvo 
viclit,  et  hie  praeclam  pedibus  petit,  ifle  saluteni. 
alter  inhaesuro  similis  iam  lamque  tenere 
sjjcrat,  et  estento  strlugit  vestigia  rostro : 
alter  in  ambiguo  est,  an  sit  cleprensus,  et  ipsis 
morsibns  eripitur,  tangcntiaque  ora  relinquit." 

Iam  iam  que  marks  the  succession  of  time,  a  thing  which 
cannot  be  represented  in  a  picture  or  statue.  See  Rem.  on  2.  213. 
To  represent  the  successive  times  of  a  narrative,  as  many  pic- 
tures would  be  necessary  as  there  are  times  in  the  narrative,  as 
many  statues  as  the  number  of  times  in  the  narrative  multiplied, 
say  by  the  mean  number  of  the  objects  and  actors  at  all  the 
different  times.  Supposing  the  actors  and  objects  to  be  repre- 
sented as  of  no  more  than  some  small  fractional  part — say  one- 
hundredth,  or  one  five-hundredth,  or  one-thousandth  part — of 
their  apparent  natural  size,  the  entire  surface  of  our  planet  cleared 
of  everything  now  upon  it  would  not  afford  sufficient  space  for 
the  exhibition  of  those  represented  in  the  single  pocket  volume 
of  the  Aeneid  or  Iliad. 

EvASiT,  came  the  ichole  way^  viz.,  the  whole  way  just  described 
(per  tela,  per  hostes,  porticibus  longis  fugit,  et  vacua 
ATRIA  i.ustrat),  iuto  the  very  presence  of  his  parents.  See  Rem. 
on  2.  458. 

CoNciDiT,  falls  down  all  at  once  and  (as  we  say)  of  a  heap. 
The  word  differs  from  procumbit,  which  is  to  lie  stretched 
at  full  length.     Compare  Ovid,  Met.  8.  763  : 

.     .     .     "  ante  aras  ingens  nbi  vietima  taurus 
concidit,  abnipta  cruor  e  cervioe  piofusus." 

Ibid.,  UOl  : 

"  concidit  Ancaeus;  glomerataque  sanguine  multo,"  &c. 

Vacua. — Heyne  is  right ;  deserted,  wltere  there  was  no  one 


oSS-or,!  uic— DiGNAs]  BOOK  TI.  26o 

else  but  himself.     Compare  Tacit.  Ann.  11.  21  :  "  Vcicuis  per 
medium  diei  porticibus." 

Saucius,  the  emphatic  word  of  the  whole  long  sentence  ecce 
.  .  .  SAUCIUS  (see  Rem.  on  2,  246),  is  not  merely  wounded,  but 
desjM'rafeli/  wounded  and  hors  de  combat.  Compare  Cic.  in  Verr. 
act.  2,  lib.  1.  26  :  "  Servi  nonnidli  vulnerantur  ;  ipse  Rubrius 
in  tmha.  sauefatur.'^  Yavassor,  de  Viet  ZTsu,  etc.  :  "Saucius: 
vulneratus ;  prius  apud  Grraecos  rpavfiaTiagf  posterius  rtrpw/iE- 
vog  .  .  .  Proprie  efferri  scmcios  ex  acie,  non  vulnemtos  historici 
dicere  solent,  c^ui  melius  quam  ceteri  Latine  loquuntur."  The 
same  word  is  placed  in  the  same  effective  position  by  Sil.  6.  66 
(of  Serranus)  : 

.  .  .  "  miseramque  parentem, 
et  chdces  tristi  repetebat  sorte  penates, 
saucius.  baud  illi  comitum  super  ullus,"  &c. 


533-537. 

HIC  PRIAMUS  QUAMQUAM  IX  MEDIA  lAM  MORTE  TENETUR 
NON  TAMEN  ABSTIXUIT  NEC  VOCI  IRAEQUE  PEPERCIT 
AT  TIBI  PRO  SCELERE  EXCLAMAT  PRO  TALIBUS  Al  SIS 
UI  SI  QUA  EST  CAELO  PIETAS  QUAE  TALIA  CURET 
PERSOLVANT  GRATES  DIGNAS 


Media  iam  morte. — To  be  in  nwdia  morte  is  to  be  in  imminent 
danger  of  death ;  to  have  death  as  it  were  on  every  side  round 
you,  but  not  yet  actually  touching  you.  The  expression  is  used 
indifferently  of  those  who  are  so  sick  or  so  severely  hurt  or 
wounded  as  to  be  likely  soon  to  die,  i.  e.,  of  those  in  wliom  a 
process  which  is  to  end  in  death  has  already  begun,  and  of  those 
with  respect  to  wliom  the  process  which  is  to  end  in  death  has 
not  actually  begun,  is  only  threatening  and  imminent.  Accor- 
dingly the  expression  is  applied,  fir.«!itly,  by  Statins,  [a),  {Thch. 


2G6  AENEIDEA  [o;33-537  nic— bignas 

8.  728)  to  Tydeus,  mortally  wounded  yet  possessing  strengtli 
enough  to  call  for  and  gnaw  the  head  of  Melanippus  : 

"  tunc  tristes  socii  cupidiim  bellare  (quis  ardor  !) 
et  poscentem  hastas,  media(\v\&  in  morte  negantem 
exspirare,  trahiint,  STimmiqiie  in  niargine  campi 
effultuni,  gemina  latera  inclinantia  parma 
ponunt,  ac  saevi  reditunim  ad  praelia  Mavtis 
promittuiit  flentes;" 

(/>),  {Theh.  8. 187)  to  Amphiaraus,  still  terrible  although  already 
half  swallowed  up  b}'  the  yawning  earth  : 

.     .     .     "  tunc  etiam  media  de  morte  timondum 
hostibus,  infestaque  abeuntem  vidimus  hasta;"' 

and  (c),  {Sih\  2.  o.  17)  to  a  lion  conquered  and  dying,  but  still 
able  to  fight : 

.     .     .     "  mansere  animi,  viiiusque  cadenti 
a  merlin  iam  morfe  redit ;" 

and  on  the  other  hand  it  is  applied,  secondly,  by  Cicero 
ill  Verroii,  lib.  5  (ed.  Lamb.  p.  190,  4)  to  malefactors  tied  to  the 
stake,  but  still  sound  and  unhui't,  and  afterwards  liberated: 
"  Hos  ad  supplicium  iam  more  maiorum  traditos,  et  ad  palum 
alligatos,  ex  iiiedia  niortc  eripere  ac  liberare  ausus  es,"  where  the 
meaning,  if  doubtful,  would  be  placed  beyond  doubt  by  the 
exactly  similar  use  of  medius  only  a  few  lines  later:  "ut 
homines  servos,  ut  ipse  qu.i  iudicarat,  ut  statim  e  medio  supplicio 
dimiserit."  Our  author's  use  of  the  term  corresponds  not  with 
Statius's  but  Cicero's ;  Priam  is  described  as  media  in  morte,  not 
because  really  and  truly  in  the  middle  of  death,  or  half  dead, 
but  because,  although  as  yet  unhm^t,  yet  in  such  imminent  and 
pressing  danger  as  to  be  an  it  icerc  in  the  middle  of  death.  It  is, 
no  doubt,  in  the  same  sense  the  expression  is  used  by  Valerius 
Flaccus  (3.  326),  where  Clyte,  complaining  that  she  had  not  had 
the  satisfaction  of  being  present  when  Jason  killed  Cyzicus,  says : 

"  ast  ego  nou  media  te  saltern,  Cj'zice,  vidi 
tendontem  milii  morte  nianus ;" 

meaning  not  the  very  moment  in  which  he  actually  received  the 
(loath  wound,  but  that  immediately  preceding  moment  when  the 


i 


o33-5;37  iiir— BTONAs]  J^OOK  II.  267 

danger  was  so  imminent  and  urgent  as  to  cause  liim  to  stretch, 
out  his  hands  imploring  help.  The  difficulty  which  the  com- 
mentators laboured  under  was  their  old  one,  that  of  taking  their 
author's  words  literally  and  prosaically  instead  of  figuratively 
and  poeticall3^  They  could  not  for  the  life  of  them  see  how 
Priam  was  in  death  at  all,  either  in  the  beginning,  middle,  or 
end  of  it  ("  prima,  media,  postrema,"  Servius)  ;  all  they  saw 
was  that  he  was  in  manifest  and  immediate  danger  of  death, 
and  hence  Servius's  "  manifesta,"  and  Heyne's  and  Wagner's 
[Viry.  Br.  E)i.)  "praesenti  mortis  periculo  " — Virgil's  meaning 
all  the  while  being,  not  that  he  was  in  manifest  and  immediate 
danger,  but  that,  so  manifest  and  immediate  was  his  danger 
that  he  was  (poetically,  of  course,  not  historically  and  in  point 
of  fact)  in  the  very  middle  of  death ;  that  death,  again,  not  being 
the  death  of  his  son,  as  Servius  to  relieve  himself  out  of  his  em- 
barrassment is  fain  to  understand  it  (for  his  being  in  the  middle 
of  Polites'  death,  i.  e.,  surrounded  by  the  bloody  tragedy  of  his 
son's  death,  had  rather  been  a  reason  for  his  not  sparing,  than 
for  his  sparing,  his  wrathful  words:  nec  voci  iraeque  pepercit), 
l>iit  his  own  death :  as  if  Virgil  had  said  that  Priam,  although 
so  near  to  and  sure  of  death  as  scarcely  to  belong  any  longer 
to  the  living  (his  deadly  enemy  approaching  him  with  the  bloody 
sword  in  his  hand  with  which  he  has  just  slain  his  son),  yet  did 
not  hesitate  to  do  that  which  would  soon  put  his  belonging  to 
the  living  out  of  question,  viz.,  exasperate  his  enemy. 

In  the  very  sense  in  which  Virgil  here  uses  the  expression 
media  mors,  Livy  (8.  24)  uses  the  expression  "media  fata:" 
"ut  ferme  fugiendo  in  media  fata  ruitiu-;"  Statins,  the  expres- 
sion medii  Manes  [Theb.  2.  697,  ed.  Midler — Tydeus  ad- 
dressing the  sole  survivor  of  the  fifty  of  which  the  ambuscade 
had  consisted)  : 

"  quisquis  es  Aonicluni,  qucm  crastiua  munere  nostro 
Manibus  exeniptuni  mediis  Aurora  videbit ;" 

Catullus,  the  expression  medius  turbo  leti  [Epith.  Pel.  vt 
Thet.  llfO)  : 

"  cci-lc  cfiio  to  in  )iHdio  vorsantom  tKrbine  leii 
eripui;" 


268  AENEIDEA  [533-537  nic— dignas 

and  Ammian  (31.  13),  the  similar  but  much  weaker  expression, 
"  Inter  ipsa  mortis  confinia." 

Extrema  mors  has  the  same  relation  to  media  mors  as 
extrema  to  media,  therefore  expresses  a  greatly  increased, 
much  more  imminent  urgency  either  of  death  or  of  danger  of 
death  (as,  2.  446  : 

.     .     .     "  his  se  qiiando  ultima  fernunt, 
extrema  iara  in  morte  parant  defendere  telis," 

with  which  compare  Ammian.  16.  12 :  "  Formidabilis  manus, 
eoctremae  necessitatis  articulo  circumventos,  si  iuvisset  fors,  erep- 
tura") — nay,  sometimes  even  death  completed,  as  11.  845  (Opis 
apostrophizing  dead  Camilla)  : 

' '  non  taraen  indecorem  tua  te  regijia  reliquit 

extrema  iam  in  morte  ;  neque  hoc  sine  nomine  letum 
per  gentes  erit,  ant  famam  patieris  iniiltae. 
nam  qnicunqne  tuum  violavit  viihiere  corpus 
morte  luet  merita." 

Tenetur,  is  held  {caught),  viz.,  as  in  a  net,  or  other  sur- 
rounding medium,  out  of  which  there  is  no  possibility  of  flight 
or  escape. 

In  media  .  .  .  TENETUR.  Compare  Cic.  od  Att.  11.  18: 
"  Tenemur  undiqiie,  neque  iam  quo  minus  serviamus  recusa- 
mus,"  where  the  "  undique  "  of  Cicero  corresponds  to  the  media 
of  our  text ;  Aristoph.  Banae,  ^69  :  aXXa  vw  ex^'  ni<^og  ("  sed 
nunc  medius  teneris"). 

'  At  (vs.  535). — "  Hoc  loco  est  cum  indignatione  imprecantis; 
Terent.  Hecyr.  1.  2.  59 :  *  At  te  dii  deaeque  perdant  cum  tuo 
istoc  odio,'  "  Wagn.  (1861).  Neither  in  our  text  nor  in  the 
Terentian  parallel  is  there  more  indignation  or  imprecation 
contained  in  the  "  at "  than  there  is  in  the  tibi  or  the  "  te." 
The  imprecation  is  in  the  whole  sentence  and  context  ;  the 
"  at,"  as  at,  is  indifferent,  takes  its  colour  from  the  context 
and  is  joined  with  simple  praying,  blessing,  and  cursing,  all 
alike.  Its  use  seems  to  be  on  all  occasions  to  connect  the  sub- 
sequent with  the  preceding,  whether  that  preceding  has  been 
actually  expressed,  as  Tibull.  1.  73  : 

"at  tu  casta,  precor,  maneas  ;  sanctique  pudoris 
assidcat  custos  sedula  semper  amis  ;" 


.540-553  AT— exsem]  BOOK  II.  269 

or  is  merely  supposed  to  have  passed  tlirougli  the  mind  of  the 
speaker,  as  in  our  text,  and  Em-ip.  Med.  759  (ed.  Fix)  where 
the  chorus,  who  like  Priam  in  our  text  has  not  previously  said 
a  word,  begins  her  prayer  of  good  wishes  or  blessing  with  aWa  : 

aWa  cr'  0  Maias  -TOfiiraios  ava^ 
TTsAafTeie  So/xois,  oov  r  eirivoiav 
ff-rrevSeis  Karext^f  T^pa^fias,  eirei 
yeuvaios  avrip, 
Aiyev,  Trap'  efioi  SeSoKriffai. 

Si  qua  est  caelo  pietas. — Compare  Shakesp.   Cyuiheline, 

k.  6: 

.  .  .  ' '  but  if  there  be 
yet  left  in  heaven  as  small  a  drop  of  pity 
as  a  wren's  eye,  0  gods,  a  part  of  it !" 

Id.  Bom.  ((ltd  Jul.  3.  5  : 

"  is  there  no  pity  sitting  in  tlie  clouds 
that  sees  into  the  bottom  of  my  grief !" 

There  needs  no  further  proof  than  this  single  passage,  how 
entirely  different  the  pietas  of  the  Romans  was  from  our  j^/c/'y, 
how  totally  opposite  "  pius  Aeneas  "  to  "  pious  Aeneas."  Pietas 
here  is  precisely  our  ^;<Vy,  and  the  whole  expression  exists  in 
Italian  at  the  present  day,  as  Groldoni,  Zeluida  e  Lindoro,  3.  9  : 
"  Nimii,  assistetemi  per  pietu."     See  Eemm.  on  1.  14  and  607. 


540-553. 

AT ENSEM 


I'Ar,.  LECT. 

EX  I  il/rr^.  (Fogg.)  Ill  Serv.  (ed.   Lion);  Vcu.   1470;  Aldus  (1514);  T. 
Manut. 

BX  III  Wakefield,  <\c  cnxj. 

EC  III  llibbeck. 

0   Vat.,  Ro7ii.,  Vcr.,  .bY,  ('(i//. 


270  AENEIDEA  [5-l()-.5o3  ax— enseji 

The  connection  of  thought  indicated  by  at  is  :  "  Thou  hast 
acted  so,  hut  Achilles  acted  differently  ;  thou  art  worse  than 
Achilles." 

CoRPUSQUE,  &c.,  .  .  .  REMisiT. — Compare  ApoUon.  Rhod. 
2.  966  : 

ivda  TTore  irpo/xoXovrrav  AprjriaSa  MeAariirirrji/ 
7]p(i>s  HpaKAiris  eAox^jcaTo,  Kai  oi  airoiva 
iTTTToKvTri  ^(txnrjpa  travaioXov  i'yyvaKii,iv 
aiJ.((>L  Ka(TLyvrjTr]S'  0  y   aTr-rj/jiova  ire/xypev   oiricrffw. 

Erubuit,  blushed,  was  ashamed,  was  not  avaiEi^Q.  There  is, 
perhaps,  allusion  to  the  jSwjuoc  avaidsiag  on  which  the  prosecutor 
stood  in  the  Athenian  court  of  justice,  Zenob.  Prorcrh.  h-  30  : 
(jtijai  Geo^paffTOc  fv  tw  tte^i  Nojuwv  Yj3p£wc  Kai  AvaiEeiag  Trafja 
ToiQ  A0»jvatotc  iivai  jStujuou?.  See  Forchhammer,  Ind.  Schol. 
Kiel,  1843-4:  "Xi0oc  avai^eiac  non  est  impudcntiac  /apis,  sed 
hiipIacahiHtatis  sive  negatae  veniae — qui  vero  accuset,  is  iam  se 
nolle  ostendit  veniam  dare,  atque  vel  earn  ob  causam  debet  ex 
avai^uaq  lapide  perorare."* 

In  mea  regna. — I  think,  not  into  my  Mngdom,  in  the  literal 
sense,  but  in  that  secondary  sense  in  which  the  same  words 
might  have  been  used  by  a  private  person.  In  the  literal  sense 
they  had  ill  become  the  position  in  which  Priam  was  at  the 
time  referred  to.     Compare  Ed.  1.  67  : 

"  en,  unquam- patrios  longo  post  tempore  fines, 
paupeiis  et  tuguri  congestum  caespito  culmen, 
post  aliquot,  mea  rcr/iia  A'idens,  mirabor  aristas  ?" 

Georg.  3.  U7G  : 

.     .     .     "  videat  dcscrtaque  regna 
pastoruni  ct  longc  saltus  latcque  vacantes." 

And  lAican,  9.  458  : 

"  regna  videt  pauper  Nasamon  errantia  vcnto." 

I  believe,  indeed,  the  precise  words  mea  regna  are  never  used 
in  any  other  than  this  secondary  sense. 


*  Tlie  above  from  "  Zenob."  to  the  end  is  quoted  from  "  Cambridge  Journal  of 
I'liilology,"  Ko.  2,  p.  3  and  p.  21,  wliicli  whole  passage  is  to  be  compared,  as  mtU 
as  Pausan.  1.  28.  5,  referred  to,  ibid.,  p.  21. 


.340-5.33  AT— exsem]  EOOK  II.  271 

Co>'iECiT,  threw  with  all  his  might  ;'see  Rem.  on  "  contorsit," 
2.  52),  but  which  nevertheless,  his  might  being  so  little,  did  not 
tell,  had  no  effect,  did  no  damage,  sine  ictu. 

Ral'co, — The  ordinary  adjunct.  Compare  Claud.  Belt.  Gild. 
U33: 

.     .     .     "  an  Manri  frcraitum  raiieiisc\\xc  repulsus 
uiiibouiim,  ct  vestros  pussuri  cominus  enscs  F" 

The  addition  of  this  word  is  for  the  purpose  of  showing  the 
utmost  effect  of  the  stroke,  viz.,  to  make  the  sliield  ring. 

Protexus  aere  repulsl':m,  et  summo  CLIPEI  UMBOX'E  pe- 
PENDiT. — Not  ha\-ing  been  thrown  mth  sufficient  force  to  pene- 
trate the  brazen  plate  of  the  shield,  the  spear  stuck  in  the  outer 
coat  (viz.,  in  the  leather),  and  not  having  sufficient  support 
there  to  stand  erect  or  perpendicular  to  the  plane  of  the  shield, 
drooped  or  hung  down  so  as  to  form  an  acute  angle  with  the 
plane  of  the  shield  below,  and  an  obtuse  angle  above.  That  this 
is  precisely  the  picture  which  oui-  author  wishes  to  present  is 
declared  by  Silius's  imitation  (10.  115)  : 

"  hacsit  multiplici  uon  altc  cuspis  in  aiiro, 
ac  senium  invalido  cicpcncleni;  prodidit  ictu." 

SuMMO  CLIPEI  UMBONE. — Ver}'  precise  :  not  merelj'  in  the 
shield,  but  in  the  boss  or  prominent  central  part  of  the  shield 
(umbone)  ;  and  not  merely  in  the  boss,  but  in  the  very  top  or 
most  projecting  part  of  the  boss.  There  were  two  reasons, 
therefore,  why  the  spear  did  not  penetrate  ;  first,  because  it  was 
thrown  without  force  (imbelle),  and  secondly,  because  it  struck 
the  very  strongest  part  of  the  shield.  S]iears  which  penetrate 
the  shield  so  as  to  wound  are  always  described  as  striking  the 
orac  or  thin  part  of  the  shield  near  the  circumference.  Com- 
pare 10.  474  (Turnus  wounded  through  his  shield  by  Pallas) : 

"  ilia  volans,  humeri  siu'gunt  qua  togmiua  ftUiuma, 
incidit,  atque  viam  clipei  molita  per  oras, 
tandem  otiam  mag-no  stn'nxit  do  coi'poro  Tuvni," 

where  we  have  the  exa(;tly  opposite  circumstances  to  those  de- 
scribed in  our  text ;  the  spear  not  only  thrown  with  great  force, 


272  AENEIDEA  [5-10-553  at — e>-sem 

but  striking  the  shield  towards  the  margin,  and  accordingly  not 
only  penetrating  but  wounding.     Also  10.  588  : 

.     .     .     "  siibit  oyai<  liasta  per  imas 
fulgentis  clipci,  turn  laevuin  perforat  inguen." 

Il.LI  MEA  TRISTIA  FACTA  DEGENEREMQUE  NEOPTOLEMUM  NAR- 

KAHE  MEMENTO. — Illi,  viz.,  Pelidae.  Compare  Sil.  4.  286 
(ed.  Rupei-ti)  : 

'•  cui  consul :  '  forre  haec  umbris  proavoque  memento, 
quam  procul  occumbas  Tarpeia  sede,  tibiqiie 
liaud  licit^im  sacri  Capitolia  cerncre  montis.'  " 

The  whole  point  is  in  illi — "  tell  that  Pelides  who  behaved  so 
well  to  you,  how  ill  you  have  been  treated  by  his  son."  Yet 
commentators  have  not  been  wanting  to  maintain  that  illi  is 
not  the  pronoun  but  the  adverb  of  place,  and  the  meaning  not 
that  which  I  have  just  indicated,  but  "  tell  there  (viz.,  there 
below  in  the  shades  where  Pelides  is)  how  badly  you  have  been 
treated  by  the  son  of  Pelides."  See  Donatus  ad  Terent.  Hee.  1. 
2.  19  : 

"  nam  illlc  baud  licebat  nisi  praefinito  loqui," 

where  he  says :  "  Legitur  et  illi,  ut  sit  circumflexus  accentus,  et 
significet  illic,  ut  illi  me  a  tristia  facta,  et  absolutimi  est." 
This  is  one  of  the  not  very  rare  cases  in  which  the  reader  were 
better  without  any  commentator — would  be  sure  to  go  right  if 
allowed  to  take  his  own  way ;  also  one  of  the  cases  which  show 
that  the  Donatus  who  commented  on  Terence,  that  Donatus 
whose  comment  on  illi  I  have  just  quoted,  was  not  Servius's 
Donatus,  the  comment  of  the  latter  on  the  passage  being  to 
the  point-blank  opposite  effect :  "  '  Ibis,'  inquit,  '  ut  patri  meo 
ipse  referas  male  gesta  mea.'  " 

Ensem  (vs.  553)  belongs  to  both  verbs,  coruscum  only  to 
extulit.  Extulit  (ensem)  coruscum,  because  the  very  act  of 
raising  and  flourishing  the  sword  made  it  flash  ;  abdidit  ensem 
(no  longer  coruscum),  because  the  very  act  of  plunging  it  (or 
stowing  it  away  :  see  Pem.  on  Aoi.  1.  56)  into  the  side  caused 
it  to  cease  to  flash. 

If  it  be  not  mere  supererogation  to  refer  to  instances  of  a 


554-558  HAEC— coiirrrs]  BOOK  II.  273 

similar  beautiful  aecurac}^  of  language  in  a  writer  whose  lan- 
guage is  always  supereminently  accurate,  I  would  here  refer 
the  reader  to  the  special  apposition  of  "  bellatrix  "  to  "  aurea 
cingula,"  and  of  "  virgo  "  to  "  viris,"  Aen.  2.  ^97 ;' to  the  junc- 
tion of  "  Fortuna  "  with  the  two  verbs  "  finxit  "  and  "  finget," 
and  of  "  improba  "  Avith  the  latter  only,  Acn.  2.  80 ;  and  to  the 
precise  "  intorserit  hastam,"  "  laeserit  cuspide,"  Aen.  2.  230, 
231 ;  also  to  Remm.  on  vv.  270  and  689. 


554-558. 

HAEC  FIXIS  I'RIAMI   FATORUM  HIC  EXITUS  ILLUM 
SORTE  TULIT  TROIAM  IXCENSAM  ET  PROLAPSA  TIDEXTEM 
PERGAMA  TOT  QUOXDAM  POPULIS  TERRISQUE  SUPERBUM 
REGXATOR,EM  ASIAE  lACET  IXGEXS  LITTORE  TRUXCUS 
AVULSUMQUE  HUMERIS  CAPUT  ET  SIXE  NOMIXE  CORPUS 


VAR.  LECT. 

\_l)unct.']  PEiAMi  FAXORL-M  •  HIC  I  Mnl  III  P.  Manut.  ;  D.  Heins. ; 
N.  Heins.  ;  Philippe  ;  Heyne  ;  Bnmck  ;  "Wakef.  ;  Wagner  (ed.  Heyn., 
Led:  Vifff.  and  Pracst.) ;  Dietsch  ;  Kappes. 

[piiiicf.l  PKiAMi  •  FATORUJi  HIC  III  Peerlkamp ;  Hacckcrmanu ;  Lade- 
wig  ;  Haupt ;  Piibbeck. 


So  Ammianus  Marcellinus  (14.  11),  finely,  of  Constantius 
Gallus  Caesar :  "  Cervice  abscissa,  ereptaque  vultus  et  capitis 
dignitate,  cadaver  est  relictum  informe,  paullo  ante  urbibus  et 
provinciis  formidatum."  Also  Lucan  (8.  710),  much  less  finely, 
of  Pompey  the  Great : 

.     .     .     "  luiUiiquc  ninnenlc  figiini, 
rtna  nola  est  Magno  cai)itis  iactimi  revulsi." 

HaEC  FIXIS  .   .   .    lUl.TT. — Not   HAEC    FIXIS    PRIAMl,   but  HAEC 

FIXIS  FATORUM  PKIAMI,    (w),  bccausc  fiuis  elsewhere  in  Virgil 

HENRY,  AENEIBKA,    Vni,.  n.  18 


274  AENEIDEA          [554-558  haec — coeptjs 

is  always  the  end  not  of  a  person  but  of  a  thing.    (I>),  because 
in  the  exactly  corresponding  passage  of  Tacitus  {Hisf.  1.  kff), 
"  Ilunc  exitmi  habuit  Ser.  Galba,  tribus  et  septuaginta  annis, 
quinque  principes  prospera  fortuna  emensus,  et  alieno  imperio 
felicior   quam   suo,"   it  is  not  exitus   fatorum  but  simply 
exit  us.    (c),  because  elsewhere  in  the  same  author  it  is  invari- 
ably exitus  of  the  person,  not  of  the  person's  fates,  as  Anna/. 
1.  10 :    "  Sane  Cassii  et  Brutorum   exitus   paternis   inimieitiis 
datos."     Ibid.,  k-  5o  :  "  Atrociore  semper  fama  erga  dominan- 
tiuni  exitus.'''    (ii),  because  haec  finis  priami  had  been  if  not 
absolutely  disrespectful,  at  least  much  less  respectful,  towards 
Priam,  than  haec  fixis  priami  fatorum.     (e),  because — the 
first  'clause  ending  with  fatorum  and  the  second  commencing 
with  Hic — both  clauses,  the  former  especially,  are  more  digni- 
fied, and  the  pause  more  acceptable  both  to  mind  and  ear.    (^} , 
because  the  climax,  the  ascent  from  the  fates  of  Priam  in  the 
first  clause  to  Priam  himself  in  the  second,  so  impressive  in  the 
received  structure,  is  wholly  absent  from  the  proposed,    (fj),  be- 
cause the  repetition  of  the  demonstrative  in  the  like  positions 
HAEC  FINIS,  HIC  EXITUS,  is  more  effective  than  in  the  unlike  haec 
FINIS,  fatorum  hic  EXITUS.     (h),  ou  accouut  of  the  more  per- 
fect tallying  of  the  clauses  haec  finis  priami  fatorum,  hic 
EXITUS  ILLUM  soRTE  TULiT   (where   sorte  balances  fatorum) 
in  the  same  manner  as  hic  balances  haec,  and  exitus,  finis 
than  of  the  two  clauses  haec  finis  priami,  fatorum  hic  exitus 
iLLUM  sorte  tulit,  whcTc  the  whole  weight  both  of  fatorum 
and  sorte  is  in  the  second  clause,  without  any  counterpoise  at 
all  in  the  first.     (#),  because  fatorum,  tautological  in  the  same 
clause  with  sorte,  expresses,  in  the  same  clause  with  finis,  that 
the  end  spoken  of  is  the  end  not  of  Priam,  but  of  the  fates  of 
Priam,  as  if  Virgil  had  said  "  here  ends  the  history  of  Priam  ;" 
and,  {k),  because  the  citation  by  Gellius  of  haec  finis  priami 
FATORUM,  without  the  context  and  without  observation,  is  suffi- 
cient proof  of  the  junction  of  fatorum  by  Gellius  and  his  con- 
temporaries not  with  exitus  but  with  finis.     For  all  these 
reasons  I  adliere  with  Dietsch  iTheoiog.  p.  23 :  "  Minus  recte 
fatorvm  ad  sequentia  trahi  mihi  ^'idetur,  cum  ita  vis,  quae  in 


J 


554-.558  nAEc — coErrs]  BOOK  II.  275 

anastrophe  est,  cleleatui',  neque  haec  fixis  i'Kiami  siue  moles- 
tia  sit,  postremo  vero  per  verba  haec  finis  fatorum  legentes 
ciim  qiiadam  gravitate  ad  vs.  506  revocentur")  to  the  received 
structure  aud  punctuation,  and  reject  the  innovation  of  Peerl- 
kamp,  Haeckermann,  and  Ribheek,  notwithstanding  the  argu- 
ment which  might,  but  has  not  yet  been  advanced  in  favour  of 
it,  viz.,  that  it  has  a  perfect  parallel  in  tovto  nojUTrrjiou  nXog, 
Plutarch's  epiphonema  of  the  closing  scene  of  Pompey  the  Great, 
a  closing  scene  so  similar  to  that  which  our  author  has  di'awu 
for  Priam  as  to  call  forth  the  observation  of  Servius  on  the 
latter  :  "  Pompeii  tangit  historiam." 

SoRTE  TULiT,  L  f.,  soRTE  fati  TULiT.  Compare  12.  501  : 
"  nescia  mens hominum/?/^/  sor^/«que  futurae,"  i.e.,  sortis  quae 
e  fato  eveniet,  sortis  quam  fatum  dabit. 

ExiTus  SORTE  \_f((ti'].  Compare  Hom.  //.  3.  309  :  Oavaroio 
rtXog  TreTTpw/ievov. 

IXGEXS  LITTORE    TRUNCTS    AVULSUMQUE    HUMKRIS    CAPUT    ET 

SINE  NOMINE  CORPUS. — Only  one  of  the  nominatives,  viz., 
TRUNcrs,  belongs  to  iacet  ;  the  other  two  nominatives,  caput 
aud  CORPUS,  have  each  their  own  verb,  viz.,  est,  understood. 
Comjiare  Aoi.  1. 1^52  : 

"  aerca  cul  gradibiis  siii;;cl)antliniin;i,  noxacque 
aere  h-abcs," 

where  the  structure  is  not  "limina  nexaeque  trabes  surgebant," 
but  "limiua  surgebant,  trabesque  [eraitQnexa.e.'"  There  should, 
therefore,  be  a  semicolon  at  truncus. 

Sine  nomixe. — Is^of,  without  name  in  the  sense  of  appella- 
tion, but  without  name  in  the  sense  of  honom-  or  renown.  That 
this  and  no  other  is  the  meaning  is  placed  beyond  doubt  by  the 
manifest  imitation  of  Silius  (a),  10.  209  : 

"  liic  tibi  finis  erat,  motas  hie  Aufidus  acvi 
scrvahat  facito,  non  felix  Curio,  lelo. 
namque,  furens  animi  dum  consternata  moratur 
agmina,  ct  oppositu  mcnibi'orum  sistcrc  ccvtat, 
in  pracccps  magna  propulsus  mole  rucntum 
turbatis  liauritur  aquis,  fundoquc  volutus 
Iladiiaca  iacuit  .fine  nomine  morli^  arena," 


276         '  AENEIDEA         [5.54-558  haix — coeptjs 

where  "  sine  nomine"  is  explained  by  Silius  himself  to  be  equiva- 
lent to  "  sine  nomine  mortis,"  and  this  again  to  be  equivalent  to 
"  tacito  leto.-'     Compare  also  {h),  Silius,  13.  4  : 

.     .     .     "  nulla  laedcns  ubi  gramiua  ripa 
Turia  deducit  tenuem  sine  nomine  rivum, 
et  tacite  Tiiscis  ingloriua  affaiit  undis." 

(<•),   Flor.  3.  16:    "  C.   Gracchum  hominem    sine   tribu,   sine 

nomincr      (d),  Aen.  9.  31^3  : 

' '  ac  multam  in  medio  xinc  noutuie  plebeni 
rauumciuc,  Ilcrbesumque  subit,  Rhoetumque  Abarimque 
ignaros," 

in  which  three  latter  places,  persons  or  things  said  to  be  "  sine 
nomine"  are  actually  named.  Also  (e),  11.  846  :  "  Sine 
nomine  letum"  [a  death  without  renown,  an  inglorious  death]. 
Lf),  Ovid,  Fad.  U-  U37  : 

' '  ilia  legit  caltlias  ;  liuic  sunt  violaria  curae  : 
ilia  papavereas  snbsecat  usque  comas, 
has,  hyaclntbe,  tenes  ;  illas,  amarante,  movaris  : 

pars  thyma,  pars  casiam,  pars  meliloton  amant. 
plurima  Iccta  rosa  est ;  et  sunt  sine  nomine  floras, 
ipsa  crocos  tenues,  liliaque  alba  legit," 

where  "flores  sine  nomine"  are  noi  floicers  ich'tch  have  never  re- 
ceived names,  but  inylorious  flowers,  floicers  of  little  fame  and  note, 
and  therefore  not  to  be  enumerated  along  with  the  famous 
flowers  already  mentioned. 

The  body  of  Priam,  therefore,  lay  on  the  shore  sine  nomine, 
not,  with  Wagner,  1861,  because  it  could  not  be  distinguished 
whose  body  it  was  ("  quia  absciso  capite  iam  cognosci  non 
poterat  cuius  esset  corpus") ;  but,  with  Nonius  ("nomen,  decus, 
dignitas ;  Aen.  ^.  558  :  sine  nomine  corpus),  because,  although 
Priam's  body,  and  known  to  be  Priam's  body,  it  had  no  respect 
or  honour,  was  treated  by  the  Greeks  as  if  it  had  been  the  body  of 
a  man  of  no  consequence,  the  carcase  of  a  dog.  See  Kemm.  on 
1.  613;  9.  343  ;  12.  514.  The  corresponding  Greek  expression 
is  vwvvnoQ  or  avujvvfjiog,  as  Horn.    Od.   13.    ::23S   (of  Ithaca)  : 


o67-';88  iam— fekf.bat;]  BOOK  If. 

ovce  TL  \ii]v  OVTU)  v(jt)vvi.iog  eariv.      Eurip.  Ilippol.  1 


ttoWt) /jiev  ev  jBporotcri  KoiiK  avuivvfj.os 
6ea  KeK\r]fJiai  KvTrpis. 


The  corresponding  English  is  nameless. 


567-588. 


lAM — FEREKAR 


TAR.  LECT. 

lAM — FEEEBAE II  i.  Ill  Aldus  (lol4) ;  Junta (1537) ;  P.  Manut. ;  D. Heins. ; 
K  Heins.  (1670)  ;  Phil. ;  Wakef.  ;  Pott.  ;  Wagn.  (ed.  HejTi.,  ed. 
1861),  who  -without  ever  so  much  as  having  seen  the  MS.  takes  upon 
him,  I  know  not  on  what  hearsay,  to  inform  his  readers  that  these  verses 
are  Contained  in  the  Palatine ;  Lad.  ;  Haupt. 

lAir— FEEEBAE  OMITTED  I  Pal;  Med.;  "In  nullo  ex  iis  veteribus 
codd.  quos  versavimus  hahentur,"   Pierius.  II  ^.  III  Venice,    1470. 

ia:m— FEBEBAR  OMITTED  OR  STIG3IA  TIZED  III  Heyn.  ;  Brunck  ; 
Peerl.  (vv.  567-623)  ;  Gruppe ;  Ribb. 


Concerning  these  verses,  the  following  opinion  has  been  ex- 
pressed by  Charles  James  Fox  in  a  letter  to  Grilbert  Wakefield, 
then  a  prisoner  in  Dorchester  gaol  (Russell's  Mem.  of  Fox,  vol. 
4,  p.  411) :  "  If  the  lines  omitted  in  the  Medici  MB.  are  spurious, 
they  are,  I  think,  the  happiest  imitation  of  Virgil's  manner  that 
I  ever  saw.  I  am  indeed  so  unwilling  to  believe  them  any  other 
than  genuine,  that  rather  than  I  would  consent  to  such  an 
opinion,  I  should  be  inclined  to  think  that  Virgil  himself  had 
written  and  afterwards  erased  tliem  on  account  of  their  incon- 
sistency with  the  account  he  gives  of  Helen  in  the  Sixth  Book." 
Mr.  Fox  should  have  said  : — The  verses  are  genuine,  for  none 
but  a  Virgil  ever  wrote  them,  and  there  never  was  but  one  Virgil. 
By  that  one  only  Virgil  therefore  they  were  written,  and  are 


278  AENEIDEA         [567-588  iam— FKitKr.Ait 

absent  from  tlie  more  ancient  MSS.,  because  expunged  along 
with  the  four  introductory  verses  by  Tucca  and  Yarius,  whose 
mutilation  of  the  poem  was  antecedent  not  only  to  any  MSS.  of 
it  now  existing,  but  to  any  even  so  much  as  perusal  of  it  after  it 
had  passed  out  of  the  capsule  of  the  author  (see  Rem.  on  2.  632). 
Wakefield,  however,  in  his  reply  thus  unqualifiedly  accepts  Fox's 
opinion  :  "  Your  supposition  that  the  verses  in  Ae)i.  2  were 
Yirgil's  own,  and  omitted  by  him,  with  the  reason  for  that 
omission,  pleases  me  entirely," 

How  has  it  happened  that  not  Fox  and  Wakefield  only,  but 
all  the  propugners  of  these  verses,  have  so  entirely  omitted  to 
draw  an  argument  in  their  favour  ironi  Hom.  Od.  9,0.  5  ? 
There— 

ivff  OSvaevs  fivrjaT-qpffi  /co/ca  cppoyeuv  eut  Qvjjlui 
Kfir   fypriyopoa>v  rai  S'  eK  fjnyapoio  ywaiKes 
Tjicaf,  oi  fivrjO'TripcrLv  €fxi(TyeaK0VTO  irapos  irep, 
a\\r]\7](n  yeKw  Kai  ev(ppo(Tvv7]v  Trapex"^"''"- 
Tov  5'  copivero  dvfios  fvi  (TTT]di<TcTi  (piKoicriv 
TToWa  Se  /xfpjj.7ipt(^f  Kara  ppeva  /cat  Kara  dvfiov, 
7)6  yU€Toi'|as  davarov  rev^eiev  eKaar-r}, 
>  7}  €t'  €0)  fivrjcrTijpa'tv  virep<piaXoicn  fxiyrivai 

vffrara  Kai  irvfiara.  KpaSir)  Se  oi  evSov  vXaKTei. 

(OS  Sf  Kvwv  afxaX-qcfi  irepi  ffKvXaKfffffi  $f$a>(ra 

apSp'  ayvoLrjffacr^  vAaei,  fj-efiovev  t€  fiax^cOO'h 

air  pa  TOV  evSov  vXaKret  ayaio/xevov  /ca/co  epya. 

CTTTjdos  Se  irXTjIas  KpaSi-qv  Tjvnraire  /avOw 

rerXaBi  Stj,  KpaSir)'     kul  Kvvrepoy  aWo  iror   erK-qs, 

7i/LLaTi  Till,  ore  fioi  fxevos  a(Tx^TOS  rjffdie  KvKXur^ 

icpBifiovs  erapovs'  ffv  5'  eroA/ias,  o(ppa  (Te  jUtjtjj 

€^0707'  el  avTpoio  o'Cofxivov  daveeaQaL. 

ws  t(paT  iv  aTr\di<T<n  KaSoirTo/xevos  <pt\oy  rjrop. 

Tu  Se  fioA.'  ev  iretffr)  KpaSir)  uevf  TerATjyia 

vcc\e/jLeu)5. 


562-576  viTAM— roEXAs]         BOOK  Tl.  279 


562-576. 

YITAM — POENAS 

VAF..   LECT.   (vs.  564). 
ciRCUM  :me  III  D.  Heins. 

JIE  CIRCITM  HI  p.  Manut. ;  X.  Heins.  (1670)  ;  He^Tie  ;  Brunck  ;  Wakef.  ; 
Toss  ;Heyne;  Wagner  (ed.  Heyn,,  ed.  1S61  ;  see  "Wagner  ad  11.  298)  ; 
Ladewig ;  Ribb. 

VAR.  LECT.  (vs.  576). 

SCELEEATAS  III  P.  Mamit. ;  D.  Heins. ;  X.  Heins.  (1670);  Gesner  ;  Hepie  ; 
Brunck ;  "Wakefield  ;  "Wagner  ;  Ribb. 

SCELEEATAE  III  Heyne  ("An  sceleeatae  ?  ut  malim  ") ;  Voss. 


YiTAM  EXHALANTEM. — Compare  Bihl.  Sacra,  Lament.  leremicv, 
2.  12 :  "  Cum  cvhalarent  animas  suas  in  sinu  matrimi  suarum." 
The  expression  is  exactly  equivalent  to  vitam  exspirantem, 
and  has  descended  into  the  Italian,  as  Ariost.  Orl.  Fur.  7.  76  : 

"  e  lo  seudo  niii'abile  tolse  anco, 
che  non  pur  gli  occhi  abbarbagliar  solea, 
ma  r  conma  facea  si  venir  manco, 
i-lir  (lal  corpo  esdlafa  esser  parea." 

Cum  limina,  &c.,  .  .  .  aspicio  :  "  Limina  yestae,  templum 
Yestae  in  arce  conditum,"  Forhiger,  Ladewig.  I  think  not; 
first,  because  (see  verse  632)  Aeneas  has  not  yet  left  the  palace ; 
secondly,  because  the  temple  of  Yesta  on  the  arx  being  a 
temple  could  not  properly  be  denominated  "  secreta  sedes;  "  and 
tliirdly,  because  there  was  in  every  royal  palace,  and  especially 
in  Priam's,  a  sacred  hearth,  or  hearth  with  sacred  fire  (tcrrta), 
which,  on  account  of  its  peculiar  sanctity,  afforded  an  inviolable 
asylima  to  the  fugitive.  The  limina  vestae  of  our  text  1  im- 
derstand  to  be  that  part  of  the  palace  in  wliieh  the  sacred  heartli 
was,  that  most  interior,  secret  and  sacred  part  oi  the  palace,  de- 


280  AENEIDEA        [ofJ'i-oTG  viT.or— poexas 

nominated  penetralia  Yestae,  or  more  briefly  penetralia, 
or  even  Vesta,  from  the  goddess  whose  peculiar  seat  it  was, 
and  in  honour  of  whom  the  sacred  fire,  the  tana  or  Yesta,  was 
kept  there,  perpetually  burning.     See  5.  744  : 


9.  258  : 


"  PerganieumqTio  Larcm  ct  canae  penefralla  Veafne 
farre  pio  et  plena  supplex  veneratur  acerra." 

.     .     .     "  per  magnos,  Nise,  Penates 
Assaracique  Lareni,  et  canao  poictralia  Veafne." 


Horn.  0(1.  17.  Ifjo: 

iffTco  vvv  Zei/s  -KpwTa  Betav,  ^ei^n;  re  rpaireC.a, 
iffrirj  T    OSvffTjos  a/xv/xoi'os,  tjv  a(ptKai'<a, 

the  last  example,  an  appeal  to  the  sacredness  of  the  same 

Yesta,  which  is  made  more  than  once  elsewhere  in  the  course 
of  the  poem.  Callim.  ITt/nni.  ad  JDehim,  3S5  (apostrophizing 
Delos)  : 

iff  TIT]    CO  vrjffcov,    eveffTtf,   X"-^?^  M^*'  o-^'^i)'> 

where  Spanheim  :  "  Yestae  autem  simulacra  ...  in  iisdem 
Prytaneis,  ac  in  privatis  etiam  aedibus,  in  earum  penetrali  sen 
media  parte  vulgo  erant  itidem  sacrata.  Hinc  dicta  quoque 
pridem  Vesta,  non  solum  in  penetralihus  habitare,  ut  apud  Maro- 
nem,  5.  744,  'penetralia  Yestae; '  sed  in  Orphicis  dvidum  ante, 
r)  fUGov  oiKov  ^X'^iQ, . .  .  et  apud  Phornutimi  cap.  de  Cerere  et  Yesta, 
de  hac,  Kara  fxtaovg  idpvTai  tovq  oikovq.  .  .  .  Unde  quemad- 
modum  aedes  au.t  ara  Apollinis  Delphica,  tana  fxtao^fpaXoi;  ara 
sen  sedes  penetralis  apud  veteres  tragicos,  Aeschylum,  Acjani. 
1065,  et  alibi,  hand  semel  appellata  ;  quod  nempe  urbs  Delphi 
orhis  haberetur  iuxta  poetam  in  Priapeiis  umbilicus :  ita  hand 
minus  Dehts  in  medio  Oycladum  sita,  immo  Ci/clas  etiam,  uti 
supra  vidimus,  et  praeterea  Latonae  partu  ao  Apollinis  natalibus 
et  cultu  veneranda,  torrtrj  vt/ctwv,  et  eveanog,  Vesta  insularum  ac 
fortunata,  hie  dicitur." 

This  apartment,  this  "  limina  Yestae,"  being  thus  always  in 
the  innermost,  least  public,  part  of  the  building,  .  .  .  was  of  all 
places  the  most  likely  and  most  proper  for  Helen  to  take  ref age 
in,  not  only  on  account    of  its  secrecy  and  inviolabilit}^,  but 


562-o7(i  vham^I'uexasI  BOOK   II.  281 

"because  it  was  so  near  at  liand,  in  the  very  palace.  Precisely 
because  Helen's  hiding  place  was  so  retired,  is  the  explanation 
added  how  it  happens  that  Aeneas  discovered  her  : 

DANT  CLARA  IXCENDIA  LUCEM 
ERRAXTI,   PASSI.MQUE  OCULOS  PER  CUNCTA  FERENTI 

[surely  not  ever}' where  and  through  everything  in  the  arx  or  in 
the  city,  hut  everywhere  and  through  everything  in  the  palace]. 
Precisely  because  the  hiding  place  is  so  retired  is  Helen's  hiding 
herself  in  it  appropriately  expressed  by  the  words  abdiderai 
and  LATENTEM,  2^i(t  lieraelf  out  of  tJie  waij,  and  lui'Iii/u/,  expressions 
which  had  been  less  applicable  if  Helen's  hiding  place  had  been 
a  public  temple.  And  precisely  because  the  secret  hiding  place 
was  the  eana  or  sacred  hearth,  is  the  interference  of  Venus 
called  for,  less  to  hinder  the  unmanly  act  of  killing  a  woman 
than  to  hinder  the  almost  unheard-of  impiety  of  killing  an 

There  is  a  peculiar  propriety  in  Helen's  taking  refuge  in  the 
domestic  Vesta,  and  thus  rendering  herself  an  ttcarijc  ecpianog. 
The  domestic  Vesta  of  the  prince  or  other  principal  person 
afforded  sure  safeguard  and  protection  to  the  stranger  or  to  the 
culprit  who,  flying  from  the  justice  or  revenge  of  his  felloA\'- 
countrymen,  was  f oiiunate  enough  to  reach  such  place  of  refuge, 
and  Helen  was  both  a  stranger  and  a  culprit : 

ILLA,  SIBI  INFESTOS  EVERSA  OB  PERGAMA  TEUCROS, 
ET  POENAS  DANAUM,   ET  UBSERTI  CONIUGIS  IRAS 
PRAEMETUENS,  TROIAE  BT  PATRIAE  COMMUNIS  ERINXYS, 
ABDIDBRAT  SBSE  ATQUE  ARIS  INVISA  SEDEBAT. 

In  cases  in  which  flight  from  home  was  impossible  or  not  desir- 
able, the  guilty  person  used  to  take  refuge  in  the  same  sanc- 
tuary, either  for  safety,  or  for  the  mere  sake  of  hiding  liis  shame 
from  the  eye  of  day,  as  Stat.  Theb.  1.  1^92  (of  Oedipus)  : 

"  ilhiin  iiidulgcntem  tenebria,  imaeque  recessu 
scdis,  inaspectos  caclo  nidiisque  I'enates 
serfanfemy  tamen  assitluis  circumvolat  alis 
saeva  dies  aiiimi,  sceleniirKjuo  in  pectorc  Dirae." 

In  the  houses  of  the  poor  there  were  no  "  limina  Vestae  "  pro- 
perly so  called,  no  domestic  sanctuary  in  which  fire  or  at  least  a 


282  AENEIDEA         [.-,62-376  vitam— poexas 

lamiD  was  kept  perpetually  burning.  The  place  of  the  sacred 
fire  was  in  such  houses  filled  by  the  kitchen  hearth,  which,  fol- 
lowing the  primitive  practice,  was  the  eana,  the  sacred  refuge 
of  the  fugitive  and  stranger,  as  Sil.  6.  73  : 

.     .     .     "  quum  membra  ciibili 
evolvens  non  tarda  Marus 


proecdit,  renovnta  foeis  etpaupere  Vesta 
himina  praetendens." 

The  custom  of  the  sacred  or  perpetual  fire  has,  in  common 
with  so  many  other  pagan  observances,  come  down  under  a 
changed  name  to  the  present  day,  nay  even  to  the  present  day 
varies  in  costliness  in  the  direct  ratio  of  the  wealth  of  the  indi- 
vidual votary ;  for  while  there  is  in  every  house  in  Rome  a  sacred 
light  burning  day  and  night  before  the  likeness  of  the  modem 
Vesta,  it  is  only  in  palaces  and  churches  this  light  radiates  from 
a  lamp  or  lamps  of  gold  or  silver,  and  serves  to  light  a  marble 
statue.  In  humbler  dwellings  it  is  a  mere  wick  floating  like  a 
nurse's  night-light  on  a  little  cup  of  oil,  and  serves  to  illuminate, 
not  a  marble  statue,  but  a  mere  wood-cut  on  paper  of  the  goddess, 
and  is  even  sometimes  obliged  to  perform  the  humbler,  more 
useful,  office  of  lighting  a  dark  dirty  stone  stair  or  passage,  or  a 
dingy  corner  of  an  obscure  shop,  sometimes  a  wretched  closet's 
8till  more  wretched  pallet. 

Servantem  (vs.  568).     See  Rem.  on  2.  450. 

Praemetuens. — "Furchtete,"  Voss.  "  Temendo,"  Caro. 
"'Dreads,"  Dryden — all  omitting  the  prae,  the  force  of  which 
is,  that  her  fear  anticipated  the  anger,  that  she  fled  without 
waiting  to  see  whether  her  fear  were  well  founded  or  not.  Com- 
]>are  Phaedr.  1.  16.  3: 

"  ovom  rogabat  rervns  modium  tritici, 

liipo  sponsore.     at  ilia,  praemetuens  dolum,"  kc 

Metuere  expresses  the  fear  of  an  urgent  or  immediate,  prae- 
uietuere  of  an  uncertain  or  remote  danger.  The  former  word 
would  express  Helen's  fear,  if  she  was  hiding  from  the  Greeks, 
knowing  them  to  be  in  actual  pursuit  of  her ;  the  latter  expresses 
that  sort  of  fear  which  leads  Helen  to  hide  herself  without  being 


U62-.57G  viTAM— POKXAs]        EOOX   IT.  28.", 

sure  that  the  Greeks  will  pursue  her,  or  that  they  have  even  so 
much  as  a  hostile  feeling  towards  her.     Praemetuens  infestos 

TEUCROS,  ET  POENAS  DANAUM  ET  DESERTI  CONIUfilS  IRAS,  is  there- 
fore equivalent  io  fearing  that  sitch  might  he  the  date  of  things ; 
while  inetuens  ixfestos  teucros,  et  poexas  danaum,  et  de- 
sERTi  coxiUGis  IRAS,  woulcl  liave  been  equivalent  to  sajang  that 
Helen  knew  that  such  was  the  state  of  things,  knew  that  the 
Teucri  ice)-e  irritated  against  her,  that  her  husband  and  the 
Danai  were  angry  with  her,  and  certainly  would  avenge  them- 
selves on  her.  The  preposition  prae  is  thus  used  with  the 
greatest  propriety,  inasmuch  as  it  expresses  the  precedence  of 
the  fear  to  the  actual  danger. 

Abdiderat  sese  atque  aris  in  visa  sedebat. — The  repeti- 
tion, according  to  our  author's  usual  manner  (see  Rem.  on 
1.  151),  in  a  slightly  changed  form,  of  the  preceding  quum  .  .  . 
Aspicio,  vss.  567-569. 

IxviSA  (vs.  574),  "  unbemerkt,"  Ladewig.  No  ;  but,  as 
always  elsewhere  in  Virgil,  odiosa,  the  hateful  one,  and  there- 
fore praemetuens  (vs.  573)  not  without  reason.  That  this 
is  the  true  import  of  the  word  seems  to  be  placed  beyond  doubt 
by  vs.  601  :  "  Tyndaridis  faeies  invisa  Lacaenae." 

Sceleratas*  poenas. — "  Poenas  de  scelerata,"  La  Cerda. 


*  It  will  be  observed  that  the  comment  on  this  word  rests  on  the  acceptation  of 
the  term  scelus  in  a  wider  and  more  general  sense,  to  indicate,  not  absolute  moral 
delinquency,  but  rather  some  circumstances  of  horror  or  the  like  accompanjdng  the 
object  to  which  it  is  applied.  It  is  not,  however,  without  some  hesitation  that  I 
have  adopted  this  view.  If,  as  I  formerly  thought,  the  other  intei-pretation  be  the 
correct  one  in  this  passage,  then  I  would  rather  be  inclined  to  read  sceleratae 
with  Voss,  and  not  sceleratas — (1),  because  no  parallel,  so  far  as  I  know,  has  ever 
been  adduced  for  the  transference  of  the  guilt  of  the  offender  to  the  punishment  of 
the  offence.  Poenae  maybe  crudelcs,  may  be  sanguineae,  may  be  cru- 
I'utae,  biit  if  I  am  not  mistaken  cannot  be  sceleratae  unless  there  is  scelus  in 
taking  them.  If  it  be  alleged  that  the  guilt  of  the  sinner  is  transferred  to  the 
])lace  of  his  punishment  in  the  expression  "  scelcratiim  limcn,"  fi.  563,  I  reply  that 
the  transition" from  the  wicked  person  to  the  wicked  place  is  as  easy  and  natural 
as  the  transition  from  the  wicked  person  to  the  wicked  punishment  is  forced  and 
imnatural — a  transition  not  to  the  near  neighbouring  thing,  but  to  its  pjint-blank 
opposite,  the  punishment  being,  in  the  direct  ratio  of  the  scelus,  not  >fcloratae, 


284  AEXEIDEA       [562-o76  vitam— pokx.vs 

"  Paullo  insolentiiis  pro  poenm  a  scelerata  femina  sumptas, 
nam  lit  sint  jmenae  per  sceliis  exact ae^  alienum  a  loco  est," 
Heyne.  "Scelus  futm*um  erat,  interficere  supplicem  ad  aras 
sedentem,"  Wagn.  [Praest.),  Ladewig.  The  poenae  are 
not  sceleratae  because  Helen  is  scelerata,  such  use  of  the 
word  being  contrary  to  its  use  in  all  the  other  places  in  which 
our  author  has  used  it,  in  every  one  of  which  the  scelus  ex- 
pressed by  sceleratus  is  the  scelus  of  the  subject  of  which 
sceleratus  is  predicated,  as  6.  563  :  "■  sceleratum  limen  ;" 
12.  949  :  "  scelerato  sanguine  ;"  3.  60  :  "  scelerata  terra ;" 
7.  461  :  "  scelerata  insania  ;"  2.  231 :  "  sceleratam  hastam ;" 
9.  137 :  "  sceleratam  gentem  ;"  Georrj.  ^.  9.50  :  "  sceleratum 
frigus."  ScELERATAs  poENAs  is,  therefore,  poenae  which  are 
sceleratae  in  their  own  nature,  and  so  far  the  explanation  of 
Wagner  and  Ladewig  is  correct.  But  I  differ  toto  caelo  from 
those  critics  in  the  explanation  of  the  scelus  ascribed  to  the 
poenae.  The  poenae,  as  Heyne  rightly  observes,  are  not 
called  sceleratae,  as  being  ^;oewae  exaciae  per  ^celuH.  Aeneas, 
at  the  moment  when  the  ira  enters  his  breast,  thinks  only  of 
punishing  Helen,  and  is  so  far  from  thinking  that  it  is  any 
crime  to  jjunish  her,  or  that  he  is  violating  the  sanctuary  of 
Vesta  in  punishing  her,  that  his  reflection  is :  that  although  the 
act  was  no  act  of  bravery  in  him,  still  it  would  be  approved  of, 
as  no  more  than  she  deserved — 

KXTINXISSE  XEFAS  TAMEX  ET  SUMPSISSE  MEREXTIS 
LAVDAliOR  POEXAS 

[I  shall  be  praised  for  having  punished  the  wretch] .  But  if  the 
poenae  were  sceleratae  for  the  reason  assigned  by  Wagner 
and  Ladewig,  sceleratae  in  the  sense  alluded  to  and  disapproved 


but  iustae,  aequae,  and  piae.  And,  (2),  because  nothing  was  easier  than 
the  mistake  of  sceleratas  instead  of  sceleratae,  the  following  word  beginning 
with  an  s. 

As  analogues  to  sceleratae  poexas,  we  may  compare  6.  542,  "  malorum 
poenas  ;"  6.  422,  "  poenas  amborum  ;"  also  II.  2.38,  where  there  was  like  oppor- 
tunity to  use  the  contorted  expression,  but  where  neveilheless  the  simple,  easy, 
straightforward  opposite  one,  viz.,  "  scelerum  poenas,"  is  prefeired. 


062-.57G  viTAM— poEXAs]        BOOK  II.  285 

of  by  Heyne,  viz..  per  scelus  c.metae,  Aeneas,  so  far  from  being 
praised  for  having  inflioted  them,  woukl  have  been  condemned, 
would  have  incurred  the  displeasure  both  of  men  and  gods.    He 
would  himself  have  been  rendered  sceleratus  by  the  act.    But 
it  is  not  in  this  sense  the  poenae  he  was  about  to  take  were 
sceleratae:  they  were  s  c  e  1  e  r  a  t  a  e  in  the  sense  which  I  have  ex- 
plained at  full  in  my  Remark  on  "scelus  expendisse  merentem," 
verse  229,  in  that  sense  in  which  every  extreme  and  capital 
punishment  is  sceleratus,  partakes  in  its  own  essential  nature 
of  wickedness.     Improbus  is  used  in  a  similar  manner  to  ex- 
press wickedness  which  is  not  moral,  and  the  English  word 
u-icl-ediirss  itself  is  not  unfrequentl}'  used  in  the  same  manner, 
in  such  expressions,  for  instance,  as  :  "  he  gave  him  a  wicked 
blow,"  "  he  served  him  a  wicked  trick,"  "'that  is  a  wicked  wind 
which  is  blowing  to-day."     In  this  sense  the  poenae  Aeneas 
was  about  to  inflict  on  Helen  were  sceleratae,  poenae  the 
infliction  of  which  had  not  made  him  seelestus,  would  on  the 
contrary  have  obtained  the  approbation  of  his  countrymen,  but 
which  were  in  their  abstract  character,  no  matter  where  inflicted, 
or  on  whom,  sceleratae,  as  being  extreme,  and  from  which  all 
persons  in  their  cool  moments  tm-n  away  with  disgust  and  horror 
— precisely  the  sense  in  which  sceleratus  is  applied  by  om- 
author  himself,  Gcorg.  2.  256,  to  the  coldness  of  the  soil,  "scele- 
ratum  frigiis,"  exactly  om-  wicked,  accursed,   devilish,  shocking, 
dcunned  :   and   so  precisely  we  would  say  in  English,  of  the 
vengeance  wreaked  on  Helen,  damnable  :   "  He  punished  her 
damnably."     And  so  Plin.  If.  iV.  25.  3  :  "  Nee  bestiarum  solum 
ad  uocendum  seek r a  sunt,  sed  interim  aquarum  quoque  et  loco- 
rum."     Plant.  Pseud.  3.  2.  28  : 

"  tcritur  sinapi  nccleratnm  :  illis  qui  terunt, 
piinsqvuim  trivcrimt,  ociili  ut  exslillent,  facit." 

Plant.  2Iostel  3.  1.1: 

"  scelestiorem  ego  annum  argonto  foenori 
uunquam  ullum  vidi,  qnam  hie  mihi  annus  olitulit."' 

Plant.  Amph.  192  (ed.  Bothe)  : 

"  ego  tibi  i^tam  hodic  scckstam  comprimam  linguam." 


o^S6  AENETDEA  [583-606  xox—caligat 

Cicer.  ad.  Att.  6.  1.   (ed.  Grraev.)  :  "tu  accle^ite  suspicaris  ;  ego 
acjuXwg  scripsi."     >Sil.  3.  272  (ed.  Eiip.) : 

.     .     "  scelcrataque  succis 
sj)ifiila  dirigcrc.  et  fenum  infamarc  vciieno." 

See  Rem.  on  5.  793. 


583-606. 

XON — CALIGAT 


Nox  iTA,  ov  or,T\  Eurip.  Hec.  o67  (ed.  Porson). 

Namque  etsi,  &e.,  .  .  .  meorum. — lu  the  exact  coincidence 
of  tlie  sentiments  here  expressed  by  Aeneas  mth  thoee  expressed 
by  Ai'uns  when  meditating  the  death  of  Camilla  {Aoi.  11.  790, 
ct  seqq.),  Burmann  and  Heyne  might  have  found  a  strong  addi- 
tional argimient  for  the  authenticity  of  this  fine  passage  con- 
cerning Helen.  The  reader  will,  however,  observe  that  the  poet, 
although  he  has  assigned  similar  sentiments  to  his  hero  and  the 
coward  Aruns  while  meditating  similar  acts,  has  been  careful  to 
draw  a  sufficiently  broad  distinction  between  the  actual  conduct 
of  the  one  and  that  of  the  other.  The  hero  is  immediately 
diverted  from  and  relinquishes  his  hasty  purpose ;  the  coward 
persists  in,  and  coolly  executes,  his  deliberately  formed  plan. 

ExsTixxissE  .  .  .  MEORUM.  The  repetition  in  a  slightly 
changed  form  of  the  preceding  (vss.  575-6)  exarsere  .  .  . 
poENAs.     See  Rem.  on  1.  151. 

Merentis. — "Exquisite  pro  a  Dierrnto/^  Heyne.  "Strafe 
an  der  schuldigen,"  Ladewig.  "  Sumi  merextes  s.  merito 
sumendas,"  Wagn.  {Praest.)  "Wagner  is  certainly  wrong  that 
MERENTis  is  the  accusative ;  Heyne  and  Ladewig  so  far  right 
as  that  MERENTis  is  the  genitive,  not  however  that  it  is  equiva- 
lent to  a  merentc,  as  if  Virgil  had  said  "  poexas  sumpsisse  a  me- 
rcutCy''  "strafe  an  der  schuldigen."     Merextis  is  the  simple 


O83-G06  xox— caligat]  BOOK  II.  287 

genitive  of  possession  depending  on  poenas,  poexas  merentis, 
exactly  as  verse  576,  soeleratae  poenas  (according  to  Voss's 
reading)  ;  ''  malornm  poenas  ;"  9.  42'2,  "  poenas  amborum." 
Compare  verse  229  above  :  "  scelus  expendisse  u/ornfcm  Lao- 
coonta  ferunt ;"  and,  aptly  quoted  by  Ladewig,  Val.  Flacc.  2. 
101  : 

"  quoeirca  stniit  ilLi  nct'as.  Lcmnoi^ue  mircntl 
exitium  furiale  movct."' 

Anoiumque  explesse  iuvabit  ultricis  flammae  et  ci- 
NEREs  SATIASSE  MEORUM. — This  close  juxtaposition  of  a  moral 
flamma  and  a  material  cineres  lias  a  bad  etfect,  inasmuch 
as  it  suggests  a  relationship  the  farthest  in  the  world  from 
the  author's  thought,  viz.,  that  of  cinders  to  flame.  If  the 
author  perceived  the  unseasonable  suggestion,  he  was  called 
upon  to  take  some  pains  to  avoid  it ;  if  he  did  not  perceive 
it,  it  is  another  instance"  of  an  inadvertency  respecting  small 
matters,  of  which  his  great  work  affords  but  too  many  examples, 
See  2.  360  : 

.     .     .     "  >iox  afra  rava  circumvolat  umbra, 
quis  cladcm  illius  iiocfis,  qtiis  fmiera  fando 
explicct  ? " ' 

where  "  illius  "  suggests  an  identity  between  "  noctis  ''  and  the 
preceding  "nox,"  than  which  nothing  could  be  farther  from 
the  author's  thought,  "  nox  "  being  merely  figurative,  while 
*'  noctis"  is  real,  material  night.  Also  1.  87:  "  qua  data  porta 
rnid/t  .  .  ,  totiunque  .  .  .  ruunt,^'  where  the  same  verb  in  the 
same  person,  nmnber,  and  tense  is  api^lied  in  a  transitive  sense 
to  the  identical  subject  to  whicli  it  has  been  applied,  the  line  but 
one  before,  in  an  intransitive — whether  observed  by  the  author 
and  left  micorrected  as  of  small  importance,  or  not  observed  at 
all,  I  shall  not  pretend  to  say. 

Coxfessa  deam. — Jocularly  imitated  by  Petronius,  p.  143 
(ed.  Hadrian.)  :  "  Modo  Bromiuni,  interdum  Lyaeum  Euhyum- 
que  roii/ciSU'S." 

UuANTA  (vs.  592),  of  as  (prat  size  as,  i.e.,  in  her  full  magni- 
tudf.     See  Hem.  on  1.  756. 

OhDUCTA  Tl  ENTl  MORTALES  HEBETAT  VISUS,  thcDie  ;  IIUMIDA 

ciRCUM  CAi.KiAT,  Variation.     See  Ivem.  on  1.  550. 


288  AENEIDEA  [608-618  hic—arma 


608-618. 

HIC — ARMA 

VAE.  LECT.  (vs.  G16). 

LiMHO  II  eV  (vi/.,  Basle  A  aud  Munich  10719,  in  the  latter  of  which  it 
occurs  as  a  second  reading  :  it  is  the  only  example  of  a  second  reading 
which  occurs  in  the  whole  of  the  second  book).  Limbo  is  also  quoted 
by  Heyne  as  the  second  reading  of  3Ioref.  Sec.  Ill  f^'crvius  ("  alii 
LIMBO  legunt  ")  ;  "  Twelve  Years'  Voyage,"  1853  ;  Ladewig,  2ud  ed.  ; 
Haupt ;  Ptibb. 

NIMBO  (or  JfYMBo)  I  Pal.,  Med.  II  f^.  Ill  Princ.  Rom.  1473; 
Strasb.  1470  (Mentell.)  ;  Yen.  1470,  1471,  1472,  147o,  1486;  Milan, 
1475;  Aldus  (1514);  Philippe;  Heyn.  ;  Brunck ;  Wakef . ;  Pott.; 
Wagn.  (cd.  Heyn.,  V.  L.  and  Praest.),  and  all  editors  and  commen- 
tators down  to  Ladewig,  who  adopted  limbo  from  my  "  Twelve  Years' 
Voyage." 

UMBONE  II  6-9. 

0  77//.,  Rom.,  Ver.,  St.  Gall. 


"VVitli  this  fine  picture  of  the  gods  giving  their  persoualhelp 
towards  the  destruction  of  a  city,  compare  the  historical  narra- 
tive, Tacit.  Ami.  13.  Jj.!  :  "  Adiicitur  miracuhim,  vekit  numine 
oblatum ;  nam  cimcta  extra,  tectis  tenus,  sole  illustria  fuere  : 
quod  moenihus  cingebatnr,  ita  repente  atra  nube  coopertum, 
fulgmibusque  discretum  est,  ut,  quasi  infensantibus  deis,  exitio 
tradi  crederetur." 

Independently  of  the  defence,  of  which  Virgil's  account  of 
the  taking  of  Troy  is  otherwise  capable  (see  Eem.  on  vs.  5),  the 
poet,  calling  in  the  hostile  gods,  and  even  Jupiter  himself,  to  aid 
in  the  taking  and  destruction  of  the  city,  already  (verse  351) 
deserted  by  its  own  gods,  seems  to  be  invulnerably  armed  against 
the  assaults  of  those  critics,  who,  with  Napoleon  at  their  head 
(see  Remm.  on  vv.  15  and  299)  insist  that  his  whole  narrative 
unstrategical,  incredible,  impossible. 


I 


608-618  nrc—AiiiTA]  BOOK  II.  289 

Pklma  (vs.  61'i),  tliG  principal  personage,  the  leader,  the 
mover  of  the  whole  matter,  princeps.  As  Juno,  although 
thus  expressly  stated  to  be  the  leader,  the  mover  of  the  whole 
matter  {i.e.,  of  the  destruction  of  the  city),  is  yet  not  mentioned 
first  in  order,  but  placed  in  the  middle  between  Neptune  and 
Pallas,  so  Machaon  (vs.  263),  also  stated  to  be  the  "primus," 
the  mover  of  the  whole  matter,  the  principal  actor,  or  taking  the 
principal  part  among  those  enclosed  in  the  wooden  horse,  is  not 
mentioned  first  in  order,  but  seventh,  or  nearly  last.  The  same 
term  prima,  in  the  same  sense  and  in  a  very  similar  connexion, 
is  applied  to  the  same  Juno,  Aen.  1.  27  : 

.     .     .     ''  veterisque  memor  Satiirnia  belli, 
prima  quod  ad  Troiam  pro  caris  gesserat  Argis." 

Fekro  AcciNCTA. — Xot,  literally,  gii-f  with  a  sword,  having  a 
sfcord  at  her  side  ("  lungiirtet  mit  stahl,"  Voss),  which  had  been 
much  too  tame,  too  unbellicose  a  picture  for  the  occasion,  but — 
according  to  the  secondary  signification  of  the  word  accinctus 
— equipped  with  a  sicord,  armed  with  a  sword,  or,  as  we  say,  sword 
ill  hand.     Compare  9.  74  : 

"  atque  omnis  facibus  pubes  accingitur  atris  " 

[not,  siurely,  with  torches  girded  on,  but  armed  with  torches,  torches 
in  hand~\.     See  also  6.  570  (where  see  Rem.)  : 

"  contimio  soutes  ultrix  accincta  flagello 
Tif^iphone  quatit  iusultans" 

[not  surely  tcith  a  whip  in  her  girdle,  but  armed  with  a  tehip,  whip 
in  ha)id~\.  Compare  also  tlie  similar  use  of  succinct  us  in  con- 
junction with  faces  by  Prudentius,  Psychom.  1^2 : 

"  quam  [rudicitiam]  patriaa  mccivcta  faces  Sodomita  Libido 
aggreditur,  piceamque  ardenti  sulphurc  pinum 
ingerit  in  faciem,  pudilniudaquo  liimina  flammis 
appelit,  et  tetro  tentat  suffundcre  fumo" 

[not,  surely,  undergirt  with  torches,  but  equipped  with  torches,  ready 
for  action  with  torches^  And  see  the  Comment,  in  Hbros  Regiim 
falsoS.Eucherio  ascript.  lib.  4  (De  la  Eigne,  5.  905) :  "  Cuius  teme- 

ritatem  arrogantiae  modesto  scrmoue  compescens  rex  Israel  ait : 

HEXKV,  AENElt>EA,    VOL.11.  1  il 


290  AENEIDEA  [G08-618  iirc— akma 

'iJieite  ei,  ne  glorietur  ciccindus,  aeqiie  lit  discinctus.^  Aliiid 
est  autem  accinctus,  aliud  discinctus,  aliiid  )ion  accinctus.  Accinc- 
tus  namqiie  est  qui  cingulo  circiimdatiis  incedit :  discinctus  qui 
ciugulum  niiper  deposuit,  verbi  gratia,  vel  balneum  intraturus, 
vel  leetum  asceusiiriis,  vel  alteram  timicam  forte  induturus :  non 
accinctus,  qui,  nuper  tunica  indutus,  neediim  se  addita  zonae  cir- 
cumpositione  munivit.  Sic  ergo  et  in  expeditione  castrensi  qui 
positus  est  recte  accinctus  nominatm',  i.e.,  armis  indutus;  qui 
piigna  confecta  victor  domum  rediit  iiu-e  discinctus  vocatur,  quia 
nimirum  depositis  armis  optatae  pacis  otium  gerit ;  qui  vero  nec- 
dum  pugnare,  neque  se  ad  certamen  parare  iam  coeperat,  merito 
non  accinctus  esse  dicitiu\  Ait  ergo  rex  Israel  regi  Syriae  glori- 
anti  quasi  iam  cepisset  Samariam,  quam  obsidere  coeperat,  '  Ne 
glorietur  accinctus  aeque  ut  discinctus ;'  ac  [si  aperte  dicat,  'Noli 
gloriari  quasi  iam  victor  bellici  discriminis,  qui  adhuc  in  acie 
positus,  qiiem  victoria  sequatiu",  ignoras.' " 

These  arguments  are,  as  I  think,  sufficiently  strong  and  de- 
cisive. The  very  pictui-e,  however,  found  by  Yoss  in  our  text 
is  actually  presented  by  Silius,  9.  296  : 

"  contra  cimta  latiis  ferro  Saturnia  Iiino," 

where,  as-4f;?.  11. //.SO:  "  laterique  accinxerat  ensem,"  the  addi- 
tion of  "  latus  "  fixes  the  meaning  to  be,  not  armed  u-it//,  but 
girt  mfh.     See  Rem.  on  "succinctam  pharetra,"!.  327. 

Arces  PALLAS  iNSEDiT. — It  is  with  peculiar  propriety  that 
Pallas  is  represented  as  taking  possession  of  the  arx,  the  arx 
having  been  her  invention,  and  always  (not  alone  at  Troy,  but 
elsewhere)  her  selected  abode.     Compare  Eel.  "2.  61  : 

.     .     .     "  Palla?,  quas  concliclit  ff;Y('.v, 
ipsa  colat." 

Claud,  dc  Rapt.  Pros.  ;?.  IV  : 

"  et  Pancliouias  quae  ciispidc  protegit  arccs." 

CatuU.  64.  8  : 

"  diva  .  .  .  retiuens  in  sunimis  lU'bibus  arces.'''' 
■    Respice. — Not  merely   look,  or   see,   but  look  behind  tJtec: 


H08-G18  Hic— aema]  ]300K    II.  291 

AsricE  (vs.  0U4),  look  here  before  thee;   uesi'Ice,  look  there  behind 
thee.     Compare  Tibiill.  2.  5.  21 : 

.     .     .     '  ■'  ciun  maestus  ab  alto 
Ilioii  ardentes  resjnceretc^B  cleos." 

Observe  also  tlie  effective  position  of  tlie  word  immediately 
before  the  object  to  wliieh  it  points,  pallas  ;  and  immediately 
after  the  words  exciting  expectation,  iam  summas  arces  tki- 
TONiA.     See  Rem.  on  verse  203. 

Limbo  effulgens  et  gorgoxe  saeva. — I  have  myself  per- 
sonally examined  only  five  MSS.  with  respect  to  this  passage, 
viz.,  the  oldest  Giidian  (No.  70),  the  two  Leipzig,  the  Dresden, 
and  No.  113  (Endlicher's  Catal.)  in  the  royal  Library  of  Vienna, 
but  in  the  whole  five  I  have  found  ^^MBo,  which  (see  Foggini) 
is  also  the  reading  of  the  Medicean,  and  has  been  adopted  with- 
out hesitati(jn  or  exception,  so  far  as  I  know,  by  all  the  editors 
and  commentators.  The  explanation  which  the  elder  commen- 
tators have  given  us  of  this  word  is  Jinio  ("  nube  divina,"  Servius, 
La  Cerda),  against  which  the  objection  of  Forbiger,  "hie  voc. 
nimbi  significatus  uon  nisi  cadentis  Latinitatis,"  seems  to  me  to 
be  conclusive.  The  more  modern  explanation  of  the  word  is  that 
adopted  by  HejTie  from  Pomponius  Sabinus :  "nubes  obscui'a  qua 
ilia  cingitiir ;"  the  effulgence  of  such  obsciu'e  "  nubes  "  being 
ascribed  by  Heyne  to  its  reflexion  of  Pallas's  aegis  (''fulgentem 
aegidem  tenet,  a  qua  relucet  nimbus"),  and  by  Wagner  to  its 
reflexion  of  the  flames  of  the  burning  city  ("  nimbus  igitiu'  ille, 
quern  ut  iratae  deae  atrum  fuisse  consentaneum  est,  fulgebat  et 
rutilabat  ab  incendii  flammis"),  an  interpretation  which  has 
been  adopted  and  approved  of  by  Forbiger. 

I  object,  (1),  that  nimbus  is  never  "  nubes,"  but  always 
that  combination  of  darkness,  heavy  rain  (or  hail),  wind,  thunder 
and  lightning,  called  in  Germany  (jeivitter,  and  in  Italy  teinpo- 
rnlc,  but  for  which  the  English  language  possesses  no  more 
appropriate  appellation  than  thunder-storm.  See  Aen.  5.  317  : 
"effusi  nimbo  similes"  [^poured  out,  surely  not  like  a  cloud,  but 
like  a  thunder-atori)!,  a  sudden  shou'cr  of  Jieavij  rain~\.   Acn.  '2. 113 : 

.     .     .     "  toto  souuciuut  at'tlierc  nimbi," 

19* 


292  AENEIDEA  [608-618  iiic— ahma 

[uot,  clouds  resounded  over  the  whole  sk//,  but  thunder-storms  re- 
sounded^.    Aen.  k'  161  : 

.     .    .     "  iuseqiutiir  commixta  grandinc  iiimbus" 

[not,  a  cloud  mixed  with  hail,  or  a  hail  cloud,  follows,  but  a  hail- 
storm, a  shower  of  hail,  follows'].     Aen.  1^..  120: 

"  his  eRO  iiia-rautem  commixta  grandine  nimhum 


desupcr  inf  undam ' ' 
[not,  I  icill pour  a  cloud  mixed  with  hail  on  them,  but  a  hailstorm 
on  them'].  (^),  that  there  appears  no  reason,  and  no  reason  lias 
been  assigned,  Avhy  Pallas  should  have  a  nimbus  (whether 
understood  to  mean  a  cloud,  or  a  storm)  about  her  on  this  occa- 
sion. Such  appendage  had  been  equally  useless,  either  for  the 
purpose  of  inspiring  terror,  or  for  the  purpose  of  concealment, 
she  being  (in  common  with  the  other  gods  introduced  on  the 
occasion,  and  who,  it  will  be  observed,  had  no  nimbi)  invisible 
to  all  human  eyes  except  those'  of  Aeneas  alone,  from  which 
Yenus  had  miraculously  taken  away  omkem  nlbem  quae  moh- 
TALEs  HEBETAT  VISITS,  and  SO  rendered  them  able  to  see  the 
invisible.  And,  (3),  that  Pallas  could  not  correctly  be  repre- 
sented as  EFFULGENs  NiMBO,  whether  the  word  be  imderstood  to 
mean  (according  to  Heyne's  erroneous  definition  of  it)  "  nubes 
obscura,"  or  (according  to  that  which  I  have  shown  is  its  only 
true  interpretation)  ge witter,  tenqmrale,  thunder-shower,  thunder- 
storm, unless  we  admit  the  propriety  of  the  expression  (in  the 
former  case)  effulgent  with  darkness,  and  (in  the  latter)  effulgent 
with  the  obscure  cloak  in  which  gods  were  used  sometimes  for 
particular  purposes  to  wrap  themselves  up,  and  hide  themselves 
from  observation,  as  Aen.  12.  J^16 : 

.     .     .     "  Venus,  obt-ctiro  facieni  circumdata  n'unbo.''^ 

Ibid.  10.  63 U  : 

.     .     .     "  agens  liiemem,  nimbo  succincta  per  auras." 

Despairing,  therefore,  of  obtaining  any  good  sense  from  the 
reading  nimbo,  I  look  for  a  different  reading,  and  being  in- 
formed by  Servius  that  "alii  limbo  legunt,  ut  {Aen.  U-  loH)  : 
'Sidoniam  picto  chlamydem  circumdata  limbo;'"  and  finding 


608-618  nrc— abma]  BOOK  II.  293 

that  information  confirmed  by  Heyne  ("  limro,  Bloref.  Sec.  pro 
var.  lect."),  I  adopt  liinibo,  and  thus  at  once  obtain,  not  merely 
an  intelligible,  but  an  admirable,  sense — Pallas  effulgent,  neither 
with  a  dark  cloud  illuminated  by  her  aegis  or  by  flames  of  the 
bm'ning  city,  nor  with  a  dark  thunderstorm,  but  with  her  limb  us 
or  iiisfifa,  and  her  gorgon.  Pallas  is  said  to  be  effulgent  with  the 
"limbus,"  this  part  being  the  most  splendid  of  the  whole  female 
dress;  see  the  "limbus"  of  Dido,  quoted  by  Servius  above,  and 
especially  the  "  limbus  "  of  the  dress  put  by  Thetis  (Stat.  AchiJI. 
1.  325)  on  Achilles  when  she  disguised  him  as  a  female  for  the 
coiu't  of  Lycornedes  : 

"  aspicit  ambignum  genitrix,  cogitqiie  volentem, 
inneetitqiie  sinus  ;  tunc  coUa  rigentia  mollit, 
summittitque  graves  humeros,  et  fortia  laxat 
brachia,  et  impexos  certo  domat  ordine  crines, 
ac  sua  dilecta  cervice  nionilia  transfert, 
et  pictnrato  cohibet  vestigia  limbn,^^ 

where  it  will  be  observed  that  the  whole  female  dress  of  Achilles 
is  placed  before  the  eye  of  the  reader  by  the  "  monilia  "  (repre- 
senting the  upper  part)  and  the  embroidered  "  limbus  "  (repre- 
senting the  lower),  just  as  in  our  text  the  whole  costume  of 
Pallas  is  represented  by  the  (effulgent)  gorgon  above  and  the 
effulgent  "  limbus  "  below. 

If  it  was  proper  for  Statins  thus  to  put  forward  the  "  monilia  " 
and  "limbus"  as  representatives  of  the  whole  of  Achilles'  petti- 
coats, it  was  still  more  proper  for  Virgil  to  use  a  similar  repre- 
sentation in  the  case  of  Pallas,  that  goddess  being  remarkable 
for  wearing  ("pace  deae  dictum  sit!")  petticoats  so  long  as  to 
acquire  the  appellation  of  talares,  i.e.,  of  coming  down  quite 
to  her  heels.     See  almost  all  her  numerous  statues. 

Neither  do  I  require  to  point  out  to  the  reader  the  necessity 
there  was  that  Pallas,  although  invisible  to  all  human  eyes, 
should  yet  wear  clotlies,  or  the  propriety  with  which  tliose 
clothes,  when  she  is  rendered  visible  to  Aeneas,  are  described 
to  have  been  of  a  splendour  suitable  to  the  goddess  (see  below) , 
and  to  the  attitude  in  which  she  is  represented,  viz.,  that  of 
standing  mistress  of  the  conquered  citadel. 


294  AENEIDEA  [608-G18  nic— ahma 

Similar  to  the  effulgence  of  Pallas's  "  limbus  "  in  our  text 
is  that  of  her  palla  in  Claudian,  de  Hapf.  Pros.  2.  25  : 

.     .     .     "  tantum  stridentia  colla 
Gorgonos  ohtenin  pa/lae  fiilffentis  inumbrat ;" 

and  elsewhere  I  find  a  similar  effulgence  ascribed  to  other  parts 
of  the  goddess's  equipment.  Thus  (Claudian,  de  Rapt.  Pros. 
2.  226)  her  spear  is  so  bright  as  to  illuminate  the  chariot  of  Dis : 

.     "  libratnr  in  ictiim 
fraxinus,  ct  nigros  'tlhimlnnt.  obvia  cxutus;" 

her  chariot  (Auson.  PeriocJi.  17.  Odijss.)  casts  a  red  light  over 
the  sky  : 

"  iam  caelum  roseis  rutilat  Tritonia  bigis  ;" 

and  (Claud.  Gigant.  01)  a  similar  light  is  cast  by  her  gorgon  : 

.     .     .     "  Tritonia  virgo 
pvosilit,  ostendens  riifiht  cum  gorgoiie  pectus." 

To  UMBO  EFFULGENS  ET  GORGOXE  SAEVA  tllUS  Uudcrstood  aS 

descriptive  of  the  splendour  of  the  goddess's  dress,  we  have  an 
exact  parallel  in  Aen.  5.  132  : 

.     .     .     ' '  ipsiqiie  in  puppibus  auro 
ductores  longe  effulgent  ostrofiue  decori."' 

It  would  appear  from  the  very  ancient  and  remarkable  statue  of 
Minerva  Polias,  now  in  the  Augusteum  of  Dresden,  that  the 
battle  of  the  Griants  described  by  Emipides  [Hecub.  j^66),  and 
by  the  author  of  Ciris  (vs.  29),  as  embroidered  on  the  peplum 
of  Pallas,  was  not  spread  over  the  whole  peplum,  but  confi.ned 
to  a  clavus  (limbus?),  stripe,  or  border,  represented  on  the 
statue  as  descending  down  the  front  of  the  person  from  the 
waist  to  the  feet.  For  a  view  of  this  very  striking  statue,  as 
well  as  for  a  separate  view  and  description  of  the  clavus, 
stripe,  or  border,  descending  down  the  front  of  its  peplum,  see 
Becker,  August.  Dresd.  tabb.  9  and  10.  Miiller  {Minerva  Polias, 
p.  26)  informs  us,  if  I  understand  him  right,  that  there  is  a 
similar  band,  or  stripe,  on  the  pepla  of  all  the  very  ancient 
statues  of  the  Minerva  Polias  :  "  Insignis  maxime  clavus  quidam 
sive  limes  ceteris  aliquanto  latior  de  medio  corpore  decurrens, 
qui  etiam  apud  populos  Asiae  maxime  decorus  habebatur." 


G08-G18  Tiic— arma]  ]300K  TT.  20-j 

Saeva  is  predicated  not  (according  to  Servius's  second  inter- 
pretation) of  Pallas,  but  (according  to  his  first  interpretation)  of 
the  gorgon  :  first,  because  the  picture  is  thus  more  concentrated; 
necondh/,  because  saeva  (the  Greek  hivt])  is  precisely  the  term 
applied  to  the  gorgon  both  by  Hesiod,  Scut.  Hercul.  2f^3 : 

■Kav  Se  ufTacppfvov  eixe  Kapri  Seivoio  TreAojpou 
yopyovs, 

and  Homer,  //.  .7.  7J^1  : 

if  0€  T6  yopyeiT]  KecpaXrj  Seivoto  TreXwpov 
SeivT]  T6  cTfxepSvT]  T6,  Aioj  repas  atytoxoLo  : 

fuidy  third///,  because  to  apply  to  Pallas,  in  the  positive  degree 
only,  the  very  term  which  had  just  (vers.  612)  been  applied  to 
Juno  in  the  superlative  degree,  had  been  an  anti-climax  of  the 
worst  kind. 

Despairing  to  make  any  tolerable  sense  out  of  the  received 
reading,  I  take  the  hint  fromServius  :  "alii  limbo  legunt,"  and 
read  limbo.  Pallas  is  effulgent,  neither  with  a  "  nubes  divina" 
(Servius),  for  there  is  no  instance  of  nimbus  used  in  that  sense 
either  by  Vii^gil  or  any  of  Vii-gil's  cotemporaries,  nor  with  a 
dark  thundershower  ("repentinae  pluviae,"  Pomp.  Sabin.,  Germ. 
geAcitter,  Ital.  temporalc),  the  only  sense  in  which  nimbus  ever 
occurs  in  Virgil,  but  she  is  effulgent  with  her  "  limbus,"  /.  e., 
with  the  broad  border  of  her  peplum  on  which  was  depicted 
the  battle  of  the  Giants.  See,  in  addition  to  the  authors  quoted 
three  paragraphs  back,  in  Buonarotti  {Om'rr.  mpra  atcionfrcon- 
menti  di  vast  (oitichi,  p.  78),  a  figure  of  Pallas  in  which  the 
1  i  m  b  u  s  of  the  peplum  occupies  nearly  the  lower  half  of  it.  With 
such  "  limbus,"  either  taken  literally  or  as  representing  the 
whole  female  skirt  or  petticoat,  Pallas  is  refulgent.  Compare 
(«),  Stat.  Achill.  1.  S25,  where  the  whole  female  dress  is  thus 
represented  by  its  most  conspicuous  and  striking  parts,  the 
m  0  n  i  1  i  a  above,  and  the  embroidered  limb  u  s  below.  (#>) ,  Stat. 
T//clj.  6.  3GG,  where  Apollo  Musagetes  is  described  as  put- 
ting off  (as  soon  as  he  had  done  pla3dng  on  tlio  lyre)  the 
embroidered  limbus,  /.r.,  the  gown  with  embroidered  border, 
which   he  had  worn  while  plnying.      (<»),    especiall}'  Trebell. 


296  AENEIDEA  [G08-618  nic— aema 

PoUio,  Trig  in  fa  Tyranni,  30,  where  Zenobia  appears  before  the 
assembly  wearing  a  helmet  and  purple  limb  us  :  "Ad  conciones 
galeata  proeessit  cum  liniho  purpureo,  gemmis  dependentibus 
per  ultimara  fimbriam"  [a  flounced  purple  skirt  or  petticoat]. 
{dj,  Ihid.  Ik-  :  *'  Eousque  ut  tunicae,  et  limhi,  et  paenulae 
matronales  in  familia  eius  hodieque  sint,  quae  Alexandri  efR- 
giem  de  liciis  variantibus  monstrent,"  where  also  "  limbi"  can 
be  nothing  else  than  female  skirts  or  petticoats,  (e),  Apollon, 
Ehod.  4.  940  : 

dUTi/c'    o.va.<T\o)Xivai  \evK0ts  fri  yovva(TL  Tre^^as. 

And  (jf*),  Nonius:  *^  limhus,  muliebre  vestimentum  quod  pur- 
puram  in  imo  habet." 

The  connection  of  "limbus"  in  either  sense  with  effulgens 
is  not  only  appropriate,  but  according  to  Virgil's  usual  practice 
of  representing  his  characters  as  effulgent  with  splendid  dress, 
as  5.  132  ;  10.  539  ;  11.  489.  Nor  is  the  splendid  "limbus" 
inappropriately  joined  as  an  object  of  terror  with  the  gorgon, 
for  see  Prudent,  contra  Symm.  3.  573 : 

' '  nullane  tristificis  Tritonia  noctiia  Charris 
advolitans  praesto  esse  deam  praenuntia  Crasso 
prodidit  ?  aut  Paphiam  niveae  vexere  columbae, 
cuius  inauratum  tremeret  gens  Persica  limbnm  ?  "* 

where  "limbum"  is  Venus's  eestus — limb  us  being,  as  I  may 
here  incidentally  observe,  primarily  any  broad  stripe  (see  Varro, 
fragm. :  "  mundus  domus  est  .  .  .  maxima  rerum,  quam  quin- 
que  altitonae  .  .  .  fragmine  zonae  cingunt,  .  .  .  per  quam  limbus 
.  .  .  pictus  bis  sex  .  .  .  signis  stellimicantibus  altus,  ...  in  obli- 
quo  aethere,  lunae  .  .  .  bigas  solisque  receptat"),  and  only 
secondarily,  and  inasmuch  as  the  border  of  a  garment  was 
usually  ornamented  and  completed  by  a  broad  sewed- on  stripe, 
t/w  border  of  a  garment. 

Limbo  effulgent. — Pallas  is  always  effulgent.   Her  palla 
is  fulgens,  Claud.  Bapt.  Pros.  2.  25;  her  spear  illuminates 


*  "  Nimbuin"  has  here  in  some  editions  taken  the  place  of  "  limbum." 


621-601.  DIXERAT—RTnX.Ul]       EOOK   II.  207 

the  whole  chariot  of  Dis,  ihid.  2.  226 ;  her  chariot  casts  a  red 
light  over  the  sky,  Auson.  Pcrioch.  17.  Od//ss.  ;  her  gorgon  casts 
a  red  light,  Claud.  Gigant.  91 ;  and  she  comes  naiJKpaivovaa, 
ApoUou.  Rhod.  4.  1309,  out  of  the  head  of  Jupiter. 

Effulgexs. — So  usually,  properly,  and  even  specially,  is 
effulgence  attributed  to  dress  or  equipment,  that  examples  are 
not  wanting  of  the  single  word  effulgere  used  to  signify  fffid- 
(jent  in  dres)^.     Compare  Claud.  6.  Cons.  Honor.  5^3  : 

"  onine,  Palatino  quod  pons  a  colle  recedit 
Mulvius,  et  quantum  licuit  consurgere  textis, 
una  replet  tiu-bae  facies  :  undare  videres 
ima  viiis,  altas  effnlgere  matribus  aedes." 

By  a  similar  substitution  of  n  for  /,  most  of  the  MSS.  of  Statins 
read  *'  nymphas  "  instead  of  "  lymphas,"  Silv.  1.  3.  04  (of  the 
villa  of  Vopiscus)  : 

' '  qiiid  primum  medlumve  canaiu  ;  quo  fine  quiescam  ? 
auratasne  trabes,  an  Mauros  undique  postes, 
an  pichirata  lucentia  marmora  veua 
mirer,  an  emissas  per  cuncta  cubilia  lymphas  .^" 


621-631. 

DIXERAT RUINAM 


Spissis  noctis  se  condidit  umbris. — Peerlkamp  objects:  "clara 
iNCENDiA  obstant."  Those  who  make  such  objections  require 
more  than  is  to  be  obtained  from  any  poet.  You  must  wink,  or 
you  cannot  read,  much  less  enjoy,  poetry.  The  spectator  in  the 
theatre  sits  looking  on,  delighted  at  the  performance,  and  shuts 
his  eyes  to  the  incongruities.  If  he  does  not,  good-bye  to  the 
delight.  The  objection  is  of  apiece  with  the  rest  of  Peerlkamp's 
objections,  which  require  nothing  less  than  the  recasting  of  every 
line  of  the  Aeneid,  with  the  view  of  rendering  the  style  mathe- 


208  AENEIDEA   [621-631  m.\Er..vT— ErixAM 

niatically  correct,  and  the  necessary  consequence  of  reducing  it 
from  poetry  to  prose,  of  substituting  the  common,  vulgar,  every- 
day light,  for  the  gorgeous  hues  of  the  spectrum.  See  Eem.  on 
"  ignes  iugales,"  7.  320. 

NuMiNA  MAGNA  DEUM. — "  Numcu  "  is  taken  here  not  as  at 
1.  12,  in  its  primary  sense  of  will  or  pleasure,  but  in  its  second- 
ary sense,  viz.,  of  the  person  of  whom  that  will  or  pleasure  is 
an  attribute,  exactly  as  in  our  expression :  "  the  King's  most 
excellent  Majesty,"  meaning  the  most  excellent  and  majestic 
king.  NuMiNA  MAGNA  DEUM  therefore  (literally  and  primarily 
tlie  gods'  great  wills)  is  here  equivalent  to  the  great  ivilling  and 
commanding  gods.     See  Eem.  on  "  numine,"  1.  12. 

TuM  VERO  .  .  .  TROiA. — Compare  Pind.  0/.  11.  o!i : 

Eireiaij'  fiacriX^vs  oiriBev 

ov  iroWov  iSe  Trarpi'baTroKvKriavov  vko  (TTepew  irvpi 
irXayaLS  re  aidapov  J3a9vv  ets  oxfTov  aras 
t^oicrav  eav  -koXi-v. 

The  manifest  allusion  to  the  original  building  of  Troy,  at  the 
very  moment  of  its  overthrow,  had  been  happier  if  it  had  not 
been  forestalled  by  representation  of  Neptune  himself  engaged 
in  overthrowing  it,  verse  610.  The  expression  is  repeated  in  a 
similar  context  and  similarly  constructed,  almost  identical,  verse, 
3.2: 

.     .     .     ' '  ceciditqiie  siiperlmm 
Ilium,  et  omnis  hnmo  fumat  Neptmiia  Troia," 

where  the  allusion  to  the  builder  of  Troy  is  happier,  the  pic- 
ture of  the  same  builder  engaged  in  its  overthrow  being  there 
less  fresh  in  the  recollection. 

MiNATUR. — Servius  seems  to  be  in  the  same  doubt  here  as 
at  1.  166,  and  2.  240,  whether  "minari"  is  to  be  taken  in  its 
primary  or  secondary  sense :  "minatur,  aut  eminet  aut  move- 
tur,"  where  by  "  movetur  "  can  only  be  meant  threatens  to  fall 
("  Cader'  minaccia,"  Alfieri).  That  the  former  is  meant,  I  have 
as  little  doubt  here  as  on  the  two  former  occasions,  and,  as  on 
those  occasions,  interpret  the  word  :  toivers,  holds  its  head  high  ; 
an  interpretation  which  has  at  least  these  two  great  advantages 


621-6;J1  nixEEAT— Ri-rxAM]     BOOK  II.  2f)9 

over  its  rival ;  first,  that  it  is  as  entirely  in  conformity  with  the 
use  of  the  term  on  both,  especially  on  the  first  of  those  two 
former  occasions,  as  the  rival  interpretation  is  in  direct  con- 
tradiction ;  and,  secondly,  that  it  is  not  to  a  tree  immediately 
toppling  over  when  the  axe  is  laid  to  its  root  thut  jjius  Aeneas 
should  compare  the  beleaguered  city,  Jbut  to  a  tree  which  con- 
tinues to  hold  its  head  high  and  fearless  (usque  minatur)  even 
while  the  axe  is  being  laid  to  its  root.  See  Rem.  on  1.  166  ; 
2.  240;  4.  88;  8.  668. 

Tkemefacta  comam  concusso  vertice  nutat,  nods  iritli  her 
leafy  head,  viz.,  as  a  warrior  with  his  crested  and  plumed  helmet. 
Compare  9.  677  : 

"  ipsi  intus  dextra  ac  laeva  pro  turribus  adstant 
armati  ferro,  et  cristis  capita  alia  corusci : 
qiiales  aeriae  liquentia  fluraina  circum, 
sive  Padi  ripis,  Atliesira  seu  propter  amoenum, 
consurgunt  geminae  quercus,  intonsaque  caelo 
attollunt  capita,  et  snblimi  vertice  nutant." 

Coxgemuit. — Not  merely  groaned,  but  groaned  hudhj  ;  as  it 
were  rciih  all  its  force  collected  into  one  last  effort.  See  Rem.  on 
vs.  52  ;  6.  634. 

AvuLSA. — "  Evulsa,"  Ruaeus. 

.     .     .     "  und  schmettemd,  den  hohn  entrottet,  Atw«J/.v«tf//<." 

Voss. 
.     .     .     "  e  dal  suo  giogo  al  fine 

o  cou  parte  del  giogo  si  divcc/lie, 

0  si  scoscende."  Caro. 

Xo,  but  AVULSA,  TRAXiT  RuiNAM  lUGis,  i.e.,  "  ibi,  in  iugis:" 
torn  aicay  icith  ropes  from  the  stump  ichere  the  axe  had  nearly  {but 
not  entirely)  cut  it  through,  fell  there  o)i  the  mountain.  Avulsa, 
sciz.,  funibus.     Compare  Ovid,  Met.  8.  11  !i  : 

.     .     .     ' '  labef  actaque  tandem 
ictibns  innumeris,  adductaque/«wtiiM  arbor 
coiTuit,  et  mnltam  prostravit  pondere  silvam." 

Thus  the  cadence — cracked,  broken  and  limping,  if  the  struc- 
ture be 

CONfiEMUTT,   TUAXITQVB,   IUGIS  AVLLSA,  lUIXAM  — 


300  AENEIDEA       [632-633  descexd.— exp. 

becomes  fluent  and  sonorous : 

CONGEMUIT,  TRAXITQUE  lUGIS,  AVULSA,  RUINAM  ; 

the  ictus  falling  full  upon  vul. 


632-633. 


DESCEXDO  AC  DUCENTE  DEO  FLAMMAM  INTER  ET  HOSTES 
EXPEDIOR 


VJli.  LEOT. 
DEA  I  Ver.  DUCENTEDEA  (DEO  a  m.  see.  sujmscr).     II  cod.  Canon. 
(Butler).   Ill  "  Legitur  et  deo  .  .  .  Qui  legunt  j>-EOfatnm  volunt  dic- 
tum .  .  .  Q,ui  vero  legunt  dea  7natri  adtribuunt  Aeneae  liberationem," 
Schol.  Veron.  (KeU's  ed.,  p.  88,  1.  29). 

DEO  III  Servius  ;  "  ducexte  deo,  non  dea,"  Macrol).  Sat.  3.  8;  P.Manut. ; 
D.  Heins. ;   N.  Heins.  ;   Brunck  ;  "Wakefield  ;   Heyne ;  Yoss ;  Wagn. 
[Praest.) ;  Lade-wig. 
0  Vat.,  Rom.,  St.  Gall. 


Descendo. — Whence  ?  If  from  the  roof,  he  has  been  able  from 
the  roof  not  only  to  see  Helen  where  she  was  hid  in  the  interior 
of  the  temple  of  Vesta  (limina  vestae  servaxtem  ;  secreta 
IN  sede  latentem  ;  abdiderat  sese  ;  arts  sedebat),  but  to 
rush  on  her  with  his  sword — "  talia  iactabam  et  furiata 

MEXTE  FEREBAR  .  .  .  ALMA  PARENS  .  .  .  DEXTRA  PREHENSUM 

coNTiNUiT."  If  from  the  arx  why  has  there  been  no  mention 
of  his  previous  descent  from  the  roof  ?  In  either  case  the  diffi- 
culty is  so  great  that  I  am  fain  to  think  that  the  original  sequence 

lias  been 

ad  terram  misere  aut  iGNinrs  aegra  dedere 

TUM  VERO  OMNE  MIHI  VISUM  CONSIDERE  IN  IGNES, 

a  sequence  affording  this  most  natural  connection  of  thought : — 
"  I  look  about ;  I  find  myself  alone.     My  companions  have  all 


632-633  DEsCE>-D.— £xi\]        BOOK  II.  301 

perished,  and  so  at  last  I  lose  hope,  give  up  everything  for  lost, 
and,  descending  from  the  roof  from  whence  I  have  seen  the  city 
burning  and  the  king  killed,  return  home  in  order  if  possible  to 
carry  my  father  safe  out  of  the  city."     Nothing  can  be  better 
than  this  connexion  of  thought  and  this  position  of  Aeneas's 
descent  from  the  roof.      On  the  other  hand,   nothing  can  be 
worse  than  the  connexion  of  thought : — '"  I  am  left  alone,  Troy 
has  been  burnt,  my  companions  have  perished  in  the  flames  ;  I 
spy  Helen  in  the  temple  of  Vesta,  and  am  prevented  from  kill- 
ing her  only  by  the  intervention  of  my  mother,  who  reproves 
me,  and  shows  me  the  divinities  personally  occuj)ied  in  over- 
throwing the  city.     Then  and  only  then  do  I  give  up  hope  and 
descend ;"  as,  in  like  manner,  nothing  can  be  worse  than  this 
position  of  descendo,  whether  we  consider  the  descent  to  be  from 
the  roof,  in  which  case  Aeneas  has  seen  Helen  from  the  roof, 
and  had  the  interview  with  his  mother  on  the  roof,  or  whether 
we  consider  the  descent  to  be  from  the  arx,  in  which  case  we 
have  no  account  either  of  Aeneas's  descent  from  the  roof,  or  of 
his  feelings  on  finding  himself  alone  on  the  roof  after  all  his 
companions   have   perished — hear   absolutely  nothing  of  him, 
either  of  his  thoughts  or  of  his  doings,  from  the  time  he  finds 
himself  alone  on  the  roof  till  the  time  he  is  rushing  on  Helen 
hid  in  the  temple  of  Vesta.     Still  further,  in  this  connexion  of 
thought  and  this  position  of  descendo,  we  have  (1),  Aeneas  re- 
minded by  Venus  (verse  59 G  : 

-NON  PRIUS  ASPICIES  I'BI  FESSLM  AETATE  PAKEXTEM 
LiaUERI8  ANCHI8EN  ?  SUPERET  COXIUXNE  CREUSA 
ASCANIUSQUE  PUER  ?) 

of  that  which  had  occurred  to  himself  before  Venus  made  her 
appearance  (verse  000  : 

.  .  .  SUBllT  CARI  r.ENITORIS  IMAGO 
VT  REOEM  AEQLAEVIM  CRUDELI  VULNEKE  VIDI 
VITAM  EXHALANTEM  ;  SUBIIT  DESEHTA  CREUSA, 
ET  DIREPTA  DOMLS,   ET  PARVI  CASUS  lULI. 

(^),  we  have  the  comparison  ac  veluti  .  .  .  ruixam — unexcep- 
tionable if  coming  in  immediate  sequence  after 

AP  TEKRAM  MISEUE  All  IG.MlllS  AECiUA  J>EDE1>E — 


302  AENEIDEA       [632-633  descend.— exp. 

liable  to  have  this  strong  exception  taken  to  it,  viz.,  that  it  forces 
on  us  an  inevitable  mental  juxtaposition  of  the  agents  engaged 
in  the  destruction  of  Troy,  the  numina  magna  ueum,  and  the 
agents  engaged  in  felling  the  tree,  the  agricolae,  nay  of  the 
instruments  used,  the  "  bipennes "  of  the  one  party  and  the 
"  tridens "   of  the   other,    even   of  the   grammatical  pendants 

EMOTA    and  ACCISAM,    ERUIT   and  ERUERE    INSTANT.       Alld    (3), 

we  have  ueo  the  general  term  for  divinity,  and  the  very  term 
which  had  rightly  had  a  place  in  the  sequence  of  thought  in 
which  no  particular  duty  is  introduced ;  we  have,  I  say,  this  gene- 
ral term  used  in  a  sequence  in  which  a  particular  duty  has  been 
introduced  in  so  pointed  a  manner  that  the  reader  remains 
doubtful  in  which  way  to  extricate  himself  from  the  ambi- 
guity, whether  by  assuming  that  the  particular  divinity  is  re- 
ferred to  by  the  general  term,  or  by  finding  Virgil  guilty  of 
ascribing  to  divinity  in  general  what  the  whole  context,  with  the 
exception  of  this  single  word,  compels  the  reader  to  ascribe  to 
the  particular  divinity  so  prominently  placed  before  him  at  the 
very  moment.  For  all  these  reasons  I  am  strongly  inclined  to 
think  that  the  original  sequence  of  thought  has  been  from 

AD  TEIUIAM  MISERE  AVT  IGXIBVS  AEGKA  DEDERE 

to 

TUM  VERO  OMNE  MIHl  VISUM  CONSIDERS  IN  IGNES, 

that  the  in  itself  beautiful  and  truly  Virgilian  picture  of  Venus, 
Helen,  and  the  deities  inimical  to  Troy,  has  been  an  after- 
thought, not  well  dove-tailed  in,  and  that  this  after-thought,  if 
actually  and  in  point  of  fact  expunged  by  Tucca  and  Varius, 
was  so  expunged  not  at  all  on  account  of  the  unmanliness  of 
Aeneas's  intended  onslaught  on  Helen,  but  altogether  as  an 
after-thought,  which,  however  beautiful  in  itself,  was  so 
awkwardly  filled  in  as  rather  to  be  an  eyesore  than  an  orna- 
ment. 


014  SIC— coRrrs]  BOOK  II.  303 

644. 

SIC  O  SIC  POSITUM  AFFATI  DISCEDITE  CORPUS 


"  Mortuiim  se  effingit,  componitque,  ao  si  efferendus  esset  ad 
tiiuiiiluiii,"  La  Cerda.  "  Dieses  znrechtlegen  der  glieder  und 
haende  in  gestreekte  lage  gehoert  zu  den  lieiligen  letzten  pflich- 
ten  der  verwandten  .  .  .  Dass  Anchises  es  liier  selbst  thut,  zeigt 
das  freiwillige  imd  feste  seines  entsehlusses,"  Thiel.  *'  Der  zum 
sterben  entschlossene  Anchises  hat  sich  selbst  schou  die  lage 
eines  verstorbenen  gegeben,"  Ladewig.  ^'  Sic  jwsitus  (ut  4.  681) 
quemadmodum  mortui  solent,  rectus  extentusque,  Eimp.  Hipp. 
186  :   opdhxrar   SKreivavreg  aOXiov  vaKVv,  '  Wagner  (1861). 

So  Anchises  stretches  himself  out  stark  and  stiff  and  straight 
as  if  he  were  a  laid-out  corpse !  A  very  pretty  picture,  indeed, 
especially  as  it  is  of  a  man  who,  while  he  thus  stretches  himself 
out  stark  and  stiff  and  straight  as  if  he  were  a  laid-out  corpse, 
tells  us,  at  the  same  time,  he  will  fight  until  he  forces  the  enemy 
to  kiU  him — ipse  manu  mortem  ixveniam.  No,  no ;  there  is 
none  of  this  child's  play,  this  game  of  dead-and-alive,  in  the 
Aeneid.  Anchises  does  not  stretch  himself  out  stark  and  stiff' 
and  straight  as  if  he  were  a  laid-out  corpse ;  but,  tlirowing 
himself  on  the  ground,  or  on  a  couch  or  sofa,  or  continuing  to 
lie  there,  if  he  had  been  lying  there  previously,  refuses  to  stir, 
and  bids  liis  friends  take  leave  of  him  lying  there,  as  they  would 
take  leave  of  him  if  he  were  Ij'ing  dead :  "  Away,"  he  says, 
"and  save  yom'selves;  leave  me  here  to  die;  take  leave  of  me 
as  you  would  if  I  were  laid  here  abeady  dead,  for  you  will 
never  again  see  me  alive."  Compare  Emip.  Elect r.  lJr2o 
(Orestes  telling  Electra  to  take  leave  of  him  as  if  he  were  dead) : 

I3a\(,  TTpoffirrv^op  crwi-ca'  Qavovros  5' 
ws  (TTt  TVfj.B<ji  icaTa9prjVrj(Tnv, 

and  Val.  Flacc.  1.  oo4  (Alciinedo  taking  leave  of  Jason)  :  "•  ct 
dulei  iam  nunc  prcme  lumina  dcxtra."     Also  Propert.  2.  o4.  5U 


304  AENEIDEA  [644  sic— cokpus 

(ed.  Hertzb.) : 

"  me  iuvet  hesternis  poxltuin  languere  corollis, 
quern  tetigit  iactii  ccrtus  ad  ossa  deus  ;  " 

iu  not  one  of  wliicli  cases  does  the  individual  act  death,  stretch 
himself  out  stiff  and  stark  as  if  he  were  dead  :  all  he  does  is  to 
compare  his  lying,  languishing,  despairing,  inert  position,  with 
the  lying,  inert  position  of  a  corpse.  And,  exactly  so  in  our 
text :  Anchises  does  not  stretch  himself  out  and  act  the  laid-out 
corpse,  but  requests  his  friends  to  regard  him  as  lying  there 
abeady  dead,  and  take  leave  of  him  accordingly  :  "  Let  this, 
oh !  let  this,  be  my  death  bed ;  take  leave  of  me  here  for  ever. 
The  enemy  will  find  me  here  and  kill  me  in  mercy  and  for  the 
sake  of  my  spoils.  They  shall  not  spare  my  life,  for  I  will  fight 
till  I  force  them  to  kill  me." 

I  by  no  means  deny  that  posit  us  has  sometimes  and  even 
frequently  the  meaning  assigned  to  it  in  this  place  by  the  com- 
mentators, is  sometimes  (tf^'.  gr.,  by  Ovid,  Met.  9.  503  : 

■     ■     .     ' ' toioque 
mortua  componar,  posltae(\}XQ  det  oscula  f rater  ;" 

and  even  by  our  author  himself,  11.  30  : 

"  corpus  ubi  exaniuii  j;c/4'j<(»»  rallautis  Acoetes 
servabat  senior '") 

applied  to  the  stretched,  formally  laid-out  corpse,  but  that  such 
meaning  is  inherent  in  the  word,  and  therefore  not  to  be  as- 
cribed to  it  except  in  those  cases  in  which,  as  iu  the  examples 
just  adduced,  the  context  shows  that  it  is  used  in  that  special 
technical  sense.  But  in  oui-  text  the  context  shows  the  very 
contrary,  shows  that  "  positus  "  has  not  this  special  meaning  of 
formally  stretched,  straightened,  and  laid-out,  as  dead  bodies 
are  stretched,  straightened,  and  laid-out  by  the  care  of  theii- 
surviving  friends ;  but  the  much  more  ordinary,  less  special  sense 
of  laid,  or  lying  dead,  of  which  more  ordinary,  less  special  sense 
the  following  are  examples  :  («),  Stat.  Theh.  12.  288  (of  Argia, 
searching  for  the  dead  body  of  Polynices  on  the  field  of  battle) : 

.     .     .     ' '  visuque  sagaci 
rimatur  positos,  et  corpora  prona  supinat 
incumbcns  ;  " 


044  SIC— coKrrs]  BOOK  II.  305 

(l»),  Stat.  Thrb.  12.  J59  (of  xlntigone)  : 

'•  qiiippe  trueeni  cauipum,  ^t  posUns  quo  pulvere  f rater 
noverat," 

in  neither  of  which  passages  will  it  be  pretended  that  Polynices 
is  described  as  formally  laid  out,  straightened,  and  stretched, 
and  not  merely  as  laid  or  lying  in  his  blood  on  the  field  of 
battle.  Also,  (c),  Ovid,  3Icf.  13.  5If3  (Hecuba  finding  Poly- 
dorus's  body  washed  on  shore)  : 

"  nunc /)o*(7i  spectat  viiltuui,  nunc  vulnera  nati," 

where  it  will  as  little  be  pretended  by  anyone  that  the  stretched, 
straightened,  laid-out  position  given  to  a  corpse  by  the  under- 
taker, and  not  the  position  in  which  the  coi'pse  happened  to  be 
laid,  placed,  or  thrown  by  the  sea,  is  meant.  Compare  also,  («f), 
Acii.  U'  6S1 :  "  sic  te  wi  ponltd  crudelis  abessem,"  where  the  term 
is  applied  to  Dido,  not  even  yet  dead  but  only  dying;  and,  {e), 
Stat.  Silt:  1.  J,.  ICKJ  : 

"  dixcrat :  invoniuut  ^;"*77o.v  iaui  segniter  artus  [Gallici] 
pugnautemc|uo  aniniaiu  ;  ritu  se  cingit  uterque 
Paeonio,  monstrantquc  simul,  parcutquo  volentes  ; 
(louec  letifcras  vaiio  medicaiuine  pcstes, 
ct  ^uspecta  mali  ru))erunt  uubila  somni," 

where  it  is  applied  to  Gallicus,  laid  or  lying  on  the  sick  bed. 
(,f),  Ovid,  Met.  3.  Ur20  (of  Narcissus^ : 

'•  spectat  hxxmx  positus  geminum,  sua  lumiua,  sidus.'' 

And  {g),  Met.  Epid.  h-  07: 

"  sacpc  sub  ilicibus  Vcncrom  Cinyraquo  crcatuiu 
sustinuit  7Jo«i<o.v  (juaclibet  herl)a  duos." 

We  might  point  out  a  thousand-and-one  other  instances  in 
which  it  is  applied  to  persons,  in  perfect  health  and  vigour,  laid 
or  lying  on  the  ground,  in  bed,  on  a  sofa,  no  matter  how.  The 
words  of  the  nuncius,  then,  in  the  Hippohjtiis  directing  the  at- 
tendants to  go  and  .stretch  and  fonnally  lay  out  the  corpse  of 
Phaedra : 

opBturrar'  fKravavres  ad\iov  viKW, 

by  the  citation  of  which  AVagner  has  endeavoured  to  throw  light 
on  the  picture,  serve  only  to  obscure  and  confuse  it,  the  Avord 

IIE.NKV,  AENEIUE.V,  VOL.  U.  I'd 


306  AENEIDEA  [614  sic—  coki'u.s 

posit  us  not  being  used  in  the  narrow  aud  teclinical  sense  of 
laid  out,  straightened,  and  stretched,  Ibut  in  the  wider,  more 
general  sense  of  laid  or  lying,  and  not  at  all  containing  the 
notion  of  death,  not  even  with  all  the  assistance  afforded  to  it 
hy  the  addition  of  corpus  (for  see  '•'  pouere  corpus,"  even 
with  the  fui'ther  addition  of  "  humo,"  applied  to  persons  in  the 
perfect  vigour  of  life  and  health,  Ovid,  Amor.  J.  11  : 

''  iiigenium  iXxiva  poncrv  curpKK  Jiuinv.^^ 

liX.,  Art.  Amat.  2.  5^>3 : 

"  claiisa  tibi  fuerit  promissa  ianua  noctc, 

pcrfer  et  immunda  poncrc  curjjus  /nniw  "), 

hut  that  notion  being  left  to  be  gathered  from  the  words  of  the 
context :  affati  discedite  ;  mortem  ixveniam  ;  miserebituk 
iiosTis  ;  FAciLis  lACTURA  sEPULCRi,  &c.  ;  and  so  far  is  the 
position  taken  by  Anchises  from  being  that  in  which  the  atten- 
dants are  directed  by  the  nuncius  to  place  the  dead  body  of 
Phaedra — 

opducraT    iKTiivavTis  aOkiou  I'eKw — 

and  in  A\liifh  the  chorus  informs  us  the  attendants  proceed 
immediately  to  place  it — 

tjStj  yap  ws  viKpov  vlv  emiuovcri  877 — 

that  it  is  the  very  opposite,  viz.,  such  uncared  neglected  position 
as  had  been  assumed  by  Phaedra's  body  in  the  noose,  or  after  it 
had  been  taken  down  from  the  noose  and  before  the  care  directed 
by  the  nuncius  had  been  bestowed  on  it. 

T(j  recapitulate  :  The  words  positum  ct)RPUs  are  equally 
applicable  to  any  one  of  three  states — laid  (lying)  alive ;  laid 
(lying)  dead  ;  and  laid  (lying)  dead  and  formally  straightened, 
stretched,  aud  laid  out.  Which  is  the  state  meant  in  any  par- 
ticular case  can  only  be  shown  by  the  context.  In  the  case  of 
Anchises  the  context  plainly  shows  that  the  state  meant  is  that 
of  laid  (lying)  dead.  Pity  that  the  natural  and  pathetic  shoidd 
have  been  turned  into  the  absurd  and  ridiculous  ;  that  the  uni- 
versal destiny,  the  common  lot  of  man,  the  position  in  which  we 
are  all  sooner  or  later  to  be  placed — viz.,  that  of  being  left  to 


644  81C— coKPrs]  BOOK  II.  ;]()7 

die,  left  for  dead — should  Le  coufounded  witli  the  particular 
attitude  and  set  which  it  is  the  fashion  to  give  to  the  body  after 
it  is  dead ! 

Corpus  strengthens  positum.  Anchises  does  not  say,  ''  take 
leave  of  me  laid  here,  as  you  would  take  leave  of  me  if  I  were 
laid  here  dead,"  but  "  take  leave  of  the  body  {criofia,  Eurip. 
Elect r.,  just  quoted),  laid  here  as  if  it  were  dead." 

Sic  posiTU-M,  so  laid ;  8o  placed ;  iit  this  position,  no  matter 
what  the  position  may  be.     Compare  JEcl.  •2.  J//  ; 

"  et  vos,  o  lauri,  caqiam,  et  te,  proxima  myrtL' ; 
sic  2)osUf(e  qiioniam  siiavcs  luiscetis  odorcs." 

Acn.  4-  6S1  :  "sic  te  ut  jjosila  erudelis  abessem."    lior.  Sat.  1.  i. 

10  rj  : 

.     .     .     "  k'porem  venator  ut  alta 
ill  nive  syctctur,  position  sic  tangerc  uolit, 
cantat " 

(where  Orelli :  "In  verbo  auteni  sic  inest  notio :  commode  ac 
sine  ullo  labore  leporem  tolli  posse").     Ilor.  Carm.  ?.  11.  13  : 

"  cur  uou  sub  alta  vel  platano,  \X'l  liac 
piuu  inccnfcs  sic  temcrc  ... 
potamus  uncti  ?" 

Sic,  o  sic. — The  0  and  the  second  sic  are  added  for  the  sake 
of  pathos,  and  to  show  still  more  clearly  that  Anchises  not 
merely  bids  his  friends  take  leave  of  him  where  he  was  then 
laid,  but  bids  them  take  leave  of  liim  as  if  he  were  laid  there 
dead.  AVe  must  punctuate  sic,  o  sic,  and  not  with  the  editors, 
Heyne,  Brunck,  Wakefield,  Wagner  (ed.IIeyn.  and  18G1), Lade- 
wig,  SIC  o,  SIC.  In  order  to  express  tlie  pathos,  the  exclamation 
must  go  to  the  se(;ond  sic;  otherwise  there  is  an  anticlimax. 


20' 


308  AEJ^EIDEA      .        [64o-G49  ir^s— igxi 


645-649. 

IPSE  MANU  MORTEM  INVENIAM  MISEREBITUR  HOSTIS 
EXUVIASQUE  PETET  FACILIS  lACTURA  SEPULCRI 
lAMPRIDEM  INVISUS  DIVIS  ET  INUTILIS  ANNOS 
DEMOROR  EX  QUO  ME  DIVUM  PATER  ATQUE  HOMINUM  REX 
FULMIMS  AFI'LAVIT  A  ENTIS  ET  CONTIGIT  IGNI 


Ipse  manu. — "  Manu  hostis,"  Servius,  Heyue.  No  ;  /  inyself 
with  my  oicn  hand.  Compare  "ipsa  manu"  {Georg.  If.  329) y 
thou  thyself  with  thine  oicn  hand;  "ipse  manu"  [Aen.  2.  320 ; 
3.  372;  5.  21il ;  7.  1^3),  he  himself  with  his  own  hand;  "ipsa 
manu"  (7.  621),  she  herself  with  hey  own  hand ;  "  ille  manu  " 
(6.  395;  12.  899),  he  ivith  his  hand;  "  ilia  manu  "  (11.  816), 
she  with  her  hand. 

Ipse  manu  mortem  invexiam. — Nut  mortem  manu  (which 
had  heen  only  violent  death),  but  inveniam  manu,  will  find  hy 
my  hand,  i.  e.  hy  fiyhtiny.  Compare  verse  434:  "meruisse 
manu  ;  "  11.  116  :  "  helium  fiuire  manu  ;  "  Sil.  4.  47  :  "metui 
peperere  manu."  That  it  is  death  by  fighting  Anchises  means, 
and  not  death  by  suicide  ("  Selbst  werd'  ichmich  todten,"  Voss. 
"  Mann  mortem  invenire  valet  manum  sibi  inferre,''  Wagner,  ed. 
Heyn.)  appears  sufficiently,  first  from  the  just-adduced  examples 
of  manu  used  in  the  sense  of  pugnando,  and  secondly  from 
the  innnediately  connected  miserebitur  hostis,  exuviasque 
petet — the  enemy,  in  compassion  to  the  wretched  old  man  who 
endeavours  to  fight,  will  put  an  end  to  his  trouble  by  killing  him, 
and  will  be  the  more  ready  to  do  so  in  order  to  get  possession  of 
his  spoils. 

Miserebitur  hostis. — "  NuUus  dubito,  quin  post  inveniam 
particula  aut  exciderit,"  Wagner.  No,  by  no  means ;  there  is 
no  division,  no  disjunction,  no  alternative.  Miserebitur  hostis 
assigns  the  how  he  will  find  his  death  by  fighting  :  the  enemy 
will  take  pity  on  him  and  put  him  out  of  the  wa}'.     Compare 


also,  10.  676 


G45-GI9  TPsi;— K.xi]  P.OOK  II.  009 

11.  493 : 

"  figite  me,  si  qua  est  pietas,  in  me  omnia  tela 
c'oniicite,  o  Riituli,  me  primam  absumite  feiTO ; 
aut  tu,  magne  pater  diviim,  miserere,  tuoque 
in  visum  hoc  detnide  caput  sub  Tartara  telo  ;" 

.     .     .     "  vos  0  potiiis  misorescite,  venti ; 
in  rupes,  in  saxa — volens  vos  Turnus  adoro — 
ferte  ratcm,  saevisque  vadis  immittite  syrtis, 
quo  nequo  me  Eutuli,  nee  conscia  fama  soquatur." 

It  is  not  the  old  man  whom  the  enemy  will  kill  in  compassion, 
but  the  old  mimfi(jhfiiig  ;  they  will  rightly  judge  that  his  only 
object  is  to  be  killed,  not  to  survive  his  country  and  friends,  and 
therefore  they  will  kill  him,  to  do  which  act  of  mercy  they  will 
have  the  additional  motive,  viz.,  of  obtaining  his  spoils.  Tlie 
mistake  committed  by  the  commentators  liere  is  precisely  the 
same  as  that  which  they  have  committed  at  verse  521.  In 
neither  case  have  they  been  able  to  see  that  the  pitiable  object 
was  not  the  old  man,  but  the  old  man  reduced  to  the  extremity 
of  using  arms. 

MisEREBiTUR  HosTis.  Comparo  Val.  Flacc.  1.  323  (Alci- 
mede  lamenting  the  departure  of  Jason)  : 

.     .     .     "  si  fata  reducunt 
te  mihi,  si  trcpidis  placabile  inatribus  aequor; 
possum  equidcm  lucemque  pati,  longumque  timorem. 
sin  aliud  Fortuna  parat,  miserere  parentum, 
mors  1)()na,  dum  metus  est,  nee  adhuc  dolor." 

Facilis  iactuka  skpui,( hi. — "Hoc  a  sunima  rerum  omnium 
desperatione  profoctum  ut  ne  sepulcri  quidem  iactura  move- 
atur,"  AVagner  (1861),  Ladewig  (1805).  I  think  not  ;  inasmuch 
as,  no  matter  how  great  the  despair,  the  loss  of  the  sepulcln-e  was 
still  to  be  lamented,  that  loss  being  the  worst  and  last  loss,  and 
the  care  of  the  poor  remains  clinging  even  to  the  most  unhappy, 
the  most  desperate.  How  then  is  the  iactuka  sepulciu,  this 
worst  and  last  loss,  so  facilis  to  Anchises  ?  The  explanation  is 
to  be  found  in  what  immediately  follows.  He  had  been  smitten 
with  lightning,  and  so  marked  out  by  Jove  himself  as  a  repro- 
bate unworthy  of  sepulture  frAMTiunr.'M,  &c.)     Compare  Festus, 


310  AENETDEA  [64.5-649  ipse— loxr 

Fragw.  o  coil.  Fames.  (Mueller's  Festup,  p.  178; :  "  In  Numae 
I'ompili  regis  legibns  seriptum  esse :  '  81  hominem  f ulmen 
lovis  occisit,  ne  supra  genua  toUitor,'  et  alibi :  '  homo  si  fulmine 
occisus  est,  ei  iusta  nulla  fieri  oportet;'  "  and  again,  p.  210  : 
"  Pestiferum  fulgur  dicitiu',  quo  mors  exiliumve  significari  solet." 
See  also  Artemidorus,  O)ieiroci\  ?.  .9  (ed.  Reiff.)  :  Ov  yap  oi 
KenavvwdevTic  /iSTaTiuevrai,  aAA'  ottov  av  viro  tov  irvpo^  k«t«Ai>(^- 
Owaiv,  evravda  UanTovTai.      Pers.  2.  27  : 

'■  triste  iaces  luois  cvitanduui(|ue  lil<lf]ital." 

The  loss  of  a  sepulchre  now  by  the  sacking  of  the  city  was  a  light 
loss,  PACiLis  lACTiKA,  to  a  man  Avho,  having  been  struck  many 
years  ago  by  Jove's  lightning,  had  from  that  time  lingered  on,  a 
useless  castaway,  hated  by  the  gods,  despised  by  men,  and  un- 
worthy even  of  a  sepulchre.  If  he  lost  the  sepulchre  now  by  the 
sacking  of  the  city,  it  was  no  more  than  he  might  have  expected 
ever  since  the  day  he  was  struck  by  Jove's  lightning,  on  which 
day  it  had  been  better  for  him  he  had  died  (iamprideim  demoror 
ANNos).  So  explained,  the  facilis  iactura  sepilcri,  which  has 
appeared  to  commentators  so  inconsistent  with  the  religious  cha- 
racter of  Anchises,  is  not  only  not  irreligious,  but  on  the  contrary 
in  the  highest  degree  religious,  as  a  bowing  to  and  submission 
of  the  entire  will  to  the  will  of  Jove.  It  is  at  the  same  time  in 
the  most  iperf ect  harmony  with  the  changed  feelings  and  conduct 
of  the  same  eminently  religious  man,  that  as  soon  as  convinced 
by  two  signs  from  heaven  that  he  had  been  precipitate  in  form- 
ing his  judgment  of  the  disposition  of  Jove  towards  him,  lie 
should  have  allowed  his  son  to  rescue  him. 

Facilis  iactura  sepulcri,  exactly  as  Liv.  o.  39  :  ^^Facilem 
iarturaai  esse  seniorum,  relictae  in  urbi  utique  periturae  turbae." 

Iampridem. — This  word  and  the  sentence  to  which  it  belongs 
stand  in  the  most  intimate  connexion  with  the  immediately  pre- 
ceding. It  is  as  if  Anchises  had  said  :  "  the  loss  of  the  sepulchre, 
great  a  loss  as  it  is,  is  a  light  loss  to  one  who  has  been  so  many 
years  under  the  ban  of  the  Omnipotent,  and  marked  out  by  Him 
as  undeserving  of  any  respect  and  honour  both  during  life  and 
after  death." 

FUI-MIXIS    AFFLAVIT    VENTIS    FT    COXTIGIT    If;XI. AcCOl'ding 


0  [.)-(•.  to  I  i-sK_T.,-.vr]  nOOTv  TT.  ;U1 

to  the  vague  natm-al  philosophy  of  the  ancients,  the  noise  of 
thunder  was  produced  hy  the  clashing  of  winds,  on  each  other 
or  on  the  clouds,  as  Claud,  in  Eufn.  2.  2'21  : 

"  quantum  iion  liaXo  }:)(>' cussa  Ccramua  fluotu  : 
quantum  non  madidis  dim  tonitrua  Coris;" 

and  the  thunderbolt  itself  (fulmen)  consisted  of  vent  us  and 
of  ignis,  as  Lucret.  0.  'JT-l : 

••  heir,  ulji  vnitus,  eas  idem  qui  cogit  in  unum 
forte  locum  quemvis,  expressit  multa  vapons 
semina,  seque  simul  cum  eo  conimiscuit  if/>ii ; 
insinuatus  ibei  vortex  vorsatur  in  alto, 
ft  calidcis  acmX  f>>li)>r/i  fornaribus  intu<." 

And  so  not  only  the  scholiast  of  the  Veronese  Palimpsest,  com- 
menting on  oiu?  text  (Keil's  ed.,  p.  89,  1.  9)  :  "  Yentimique 
igneum  fulmen  yocant,"  but  our  author  himself,  in  his  account 
of  the  manufacture  of  the  thunderliolt  by  Yulcan,  8.  430  : 
"  rutili  tres  ignis  et  alitis  Austri."' 

In  the  division  of  the  simple  thesis  fulmine  pereussit 
into  two  distinct  theses,  each  relating  to  a  distinct  constituent  of 
the  general  subject  ■"fulmen"),  our  author  has  only  exhibited 
Ins  usual  manner.  See  Eem.  on  1.  050.  The  "  venti  "  being 
supposed  to  be  the  less,  the  "  ignis"  the  more,  solid  part  of  the 
"  fulmen,"  it  is  with  the  strictest  propriety  that  afflavit  is 
assigned  to  the  former,  and  coxtigit  to  the  latter.  Compare 
Callim.  Hymn,  in  Diana w,  110  : 

atro  5e  cpXoyos  Tji|/ao  iro(7js 
MiKTw  ev  OuAu^TTW  (patos  S'  everjKay  avr/xr^v 
afffiecTTOv,  ro  pa  Tvarpos  airo(TTa(ou(TL  k( pa  vyo i . 

8tat.  T/ieh,  .'j.  rjS'6  : 

.     .      .     •'  nioti  tamen  aura  ciunimt 
t'lilninii.-i  ct  suimua-;  libavit  vcrtice  crifitas.'" 

And  8il.  1.  252  (ed.  Rup.) : 

"  spertai'unt  Poeni  tiomuitque  oxercitus  Astur, 
torquentem  cum  tela  lovem,  permixtaquo  nimbi-; 
fdlmina,  et  oxcvLSSOS  ventorvm _flri films  irjtirs 
turbato  trnnsirot  [TTannibal]  ('(|uo."' 


012  AENEIDEA  [Gr,r,  fatoqik— ykli.f.t 

AFFLA^■1T,  precisely  oiu'  blasted ;  as  Milton,  Par.  Lost, 
4.  928  :  "tlie  blasting,  vollied  thimder  ;"  and  the  Italian  rente,  as 
Dante  :  "  col  fulmine  me  vento."  Compare  also  Liv.  28.  23 : 
"  ambusti  afflatu  vaporis  ;"  Plin.  Faneg.  90  :  "■  Utrumque  nos- 
trum ille  optimi  cuiusque  spoliator  et  carnifex  stragibus  amieo- 
rum,  et  in  prorinuim  iaeto  fuhnine  afflarerat ;'''  and,  quoted  by 
Wagner,  Liv.  30.  0  :  "  saucii  afflatique  incendio.'' 

CoNTiGiT. — According  to  the  peculiar  import  of  eon,  sfnieh 
riokuthi,  irith  force. 


053. 

FATOQUE  URGEXTI  IXCUMRERE  VELLET 

I  am  not  aware  of  a  satisfactory  explanation  of  this  passage  by 
any  commentator.  Servius's  (ed.  Lion)  "  Simile  est  ut  curren- 
tem  incitare,  praecijyitantem  imjjelkre'^  can  hardly  be  called  an 
explanation  at  all ;  at  most  and  best  tells  what  the  Yirgilian 
sentiment  resembles ;  while  Heyne's  "  h.  e.  exitium  quod  vel  sic 
imminebat  accelerare.  Urgent  quae  instant ;  ut,  quae  casum 
minantiu"  his  si  incumhimus,  ea  impellimus  ut  proruant"  is  a 
mere  vague  generalization  from  which  the  reader  is  left  to  collect 
if  he  can  that  Aeneas,  in  Heyne's  opinion,  implores  his  father 
not  to  push  impending  fate  so  hard  as  to  bring  it  toppling  over 
on  himself  and  friends — a  picture  which,  if  it  be  verily  the  pic- 
ture intended  by  Yirgil,  the  reader  will,  I  hope,  have  less  diffi- 
culty in  realising  than  I  have. 

But  if  >Servius  and  his  followers  are  so  little  precise  as  to 
afford  no  information  at  all,  and  put  us  off  with  sound  in  the 
place  of  sense,  La  Cerda  is  not  only  explicit  but  positive,  and  re- 
gards the  INCUMBERE  of  Auchises  on  fate  as  beyond  all  doubt  the 
incumbere  of  the  suicide  on  the  drawn  sword  ("  >Sumpta  pro- 
culdubio  locutio  abhis  qui  incumbunt  gladiisutse  interimant") ; 


().-,;]  KAT0Qn;—vFj.LKT]  "nOOK  U.  01:} 

and  La  Cercia  is  followed,  says  Forbiger,  for  I  have  not  the 
Zeitschrift  before  me,  by  Haeckermann :  "  Incqmbere  fato,  ex 
analogia  lociitionis  incumhere  gladw,ft'rro.^'  Plausible,  however, 
as  at  first  sight  this  explanation  appears  to  be,  and  deservedly 
great  as  is  my  respect  for  both  La  Cerda  and  Haeckermann,  I 
have  found  it  impossible  to  reconcile  myself  to  an  allusion  in 
INCUMBERE  FATO  to  i)icumhe)'c  ferro,  and  preferred  to  remain  in 
doubt  until  time,  that  great  revealer  of  secrets,  should  perhaps 
throw  in  my  way  some  truer  parallel  for  ixcumbere  fato  than 
incumhere  fcrro.  Nor  had  I  long  to  wait,  the  desired  parallel 
l)resenting  itself  almost  immediately  in  "  incumbere  fortunae," 
Sil.  7.  241  (of  Hannibal)  : 

' '  Fortunae  Libys  incumbit,  flatuque  secunclo 
iidit  agens  puppim" 

[/e«^^s'  Oil  fortune,  puts  pressure  on  fortune  so  as  to  make  it  go  on 
faster^  This  was  the  first  true  parallel  which  presented  itself. 
The  next  was  ''instare  fatis,"  t'^^il.  I.  268  (of  the  same 
Hannibal)  : 

"  ergo  inatut  fails,  et  rumpere  foedera  certus 
qua  datur  interea  Romam  comprendere  bello 
gaudct,  et  extremis  piilsat  Capitolia  terris ' ' 

[^presses  on  the  fates,  viz.,  so  as  to  make  them  move  faster^.  And 
the  third  was  "  addere  cursum  fatis,"  Sil.  12.  45  : 

"  en  qui  nos  segues  et  uescire  addere  cursum 
fatls  iactastis" 

\to  add  speed  to  the  fates,  to  make  the  fates  go  faster'].  Not  only 
then  were  both  La  Cerda  and  Haeckermann  wrong,  entirely 
wrong,  but  Conington  ("  to  lend  his  weight  to  the  destiny  that 
was  bearing  us  down'')  was  entirely  wrong  too,  and  old  Servius 
was  right,  and  understood  his  author  well,  however  little  pains 
he  took  to  explain  him  intelligibly  to  the  uninitiated. 

Urgexti. — Is  URGENTi  transitive,  either  meaning,  as  it  must 
mean  with  La  Cerda  and  Haeckermann,  pressing  on  him  (An- 
chises),  or  meaning,  as  it  means  with  Conington,  jvessing  on  ns 
("  bearing  us  down")  ?  or  is  urgenti  intransitive,  as  it  is  with 
tServius,  and  does  it  mean,  as  it  means  with  Servius,  merely 


814  AENEIDEA  [().-)7-r,C.l  mknt:— i.kto 

hastening  /  I  need  hardly  answer :  intransitive,  and  means, 
with  Servius,  merely  hastening.  Compare  Liv.  5.  22 :  "  Quod 
decem  aestates  hiemesque  continuas  circumsessa  [Veii]  .  .  . 
postremo,  iam  fato  turn  denique  urgcnti,  operibus  tamen,  non  vi, 
expugnata  est."     Lucan,  10.  80  (of  Alexander  the  Great] : 

"  perque  Asiae  popiilos/«//s  urgentihus  actus 
humana  rum  istrati-o  ruit."" 

Yirg.  Goorg.  fJ.  100: 

'■  summaequcf  sonorem 
daut  silvae,  longique  urgent  ad  littora  tiurtiis." 

TTrgenti  iNcuMBERE. — Compare  I'laut.  Ati/iii.  y.  -7.  7'  : 

' '  si  herum  A'idct  .superare  ainorem ,  hoc  sorvi  esse  otticium  reoi-, 
i-etinere  ad  salutem  ;  non  eum  quo  incumhat,  co  impi'//f)r," 

the  "  inipellere"  of  which  passage  corresponds  to  the  incumbere 
of  our  text,  and  the  "incumbat"  of  which  passage  corresponds  to 

the  URGENTI. 


657-661. 

MENE  EFFERRE  PEDEM  GENITOR  TE  POSSE  RELICTO 
SPERASTI   TANTUMQUE  NEFAS  PATRIO  EXCIDIT  ORE 
SI  NIHIL  EX  TANTA  SUPERIS  PLACET  URBE  BELINQUl 
ET  SEDET  HOC  AMMO  PERITURAEQUE  ADDERE  TROIAE 
TEQUE  TUOSQUE  lUVAT  PATET  ISTI  lANUA  LETO 


Mene  EFFERRE  . . .  SPERASTI. — Not,  hast  thou  expected  me  to  more 
my  foot?  but  is  it  me  (n/e,  tJiy  affectionate  son)  wJiom  thou  expectedst 
to  move,  &c.  ?  Compare  5.  848,  and  Rem.  ;  and  1.  37,  and  liem. 
Et  SEDET  HOC  ANiMO. — Compare  5.  418  :  "  idque  pio  sedet 
Aeneae,"  The  metaphor  is  taken  from  a  balance,  of  which  that 
scale  in  which  the  greater  weight  is  placed  is  said  sedere  ;  see 
Tibull.  4.  1.  41: 


0.57    (U)I   MKXK T.V.TO]  BOoTv    II.  315 

"  insta  pari  premitur  ^•elllti  cum  pondere  libra, 
proim  nf'O  hac  ])lus  parte  sodet,  nee  surgit  ab  ilia." 

Patkt  isti  ianua  leto. — "  Ad  talem  mortem  ab  hoste  acci- 
piendam  via  patet ;  ea  mors  facile  obtineri  poterit.  .  .  .  Idem 
quod  (645)  ipse  manu  mortem  invexiam,"  Hejne — confounding 
[withThiel,  who  quotes  Luor.  1.  1104  : 

"  nam  qtiaoimque  prius  de  parti  corpora  cesse 
ronstihies,  hacf  rebus  erit  pars  lanua  !et/ii ;" 

Id.  -'}.  829  : 

"  liaud  igitur  IffJ/i  praechisa  est  ioxita  monti  ;'' 

Id.  5.  374  : 

"  hand  igitur  hffii  praerlusa  est  ianua  eaelo," 

as  parallel  and  explanatory]  the  two  very  different,  almost 
opposite,  expressions,  patet  ianua  lethi,  avtuyyiuevaL  ASou 
TTvXai,  the  door  of  death  is  open  [Sil.  11.  186  (ed.  Ruperti) : 

.     "  nullo  nos  invida  tanto 
armavit  natura  bono,  quam  iaiina  mortis 
qnod  patet,  et  vita  nou  aequa  exire  potestas." 

Val.  Flaee.  3.  378  : 

.     .     .     "  non  si  mortalia  mcm])ra 
.sortitusque  breves,  et  par^-i  tempera  futi 
perpetimur,  socius  superi  quondam  ignis  Olynipi, 
fas  ideo  miscere  neces,  ferroque  morantes 
exigere  hinc  animas  redituraque  semina  eaelo. 
quippe  nee  in  ventos,  nee  in  ultima  solvimur  ossa  : 
ira  manet  duratque  dolor;  eura  deinde  tremendi 
ad  solum  venere  lovis,  questuque  nefandam 
edocuere  neeem,  pattl  ollis  ianua  lethi, 
atque  iterum  remeare  licet ;  comes  una  sororum 
additur,  et  pariter  terras  atqiie  aequora  lustrant. 
quisque  suos  sontes  inimicaque  pectora  poenis 
implicat,  et  varia  meritos  formidine  pulsant." 

Eurip.  Hipp.  56  (of  Hippolytus)  : 


ou  yap  oiS'    aveoiyjxi  vas  TruAas 
A5oi/,  (paos  Te  AoicrQtoi/  ^Kiiruy  ToSt' 


Id.  JTectcb.  1  : 


H/cw,  vfKpoov  KfvOfiaiva  KUi  (Tkotov   irvAai 
\nrti)v,  iv'  AiSrjs  X'^P's  UKtarai  dewy. 
HoKvSwpos,  EKa0ris  Trais  yijws  ttjs-  KanrfODT, 
Tlpiafxov  T(  Trarpof], 


'U6  Ai::S'EIDEA  [6.57-601  jienk— t.wo 

and  TATET  lANUA  LETO,  the  Ooor  is  open  to  death,  i.  e.,  open  for 
death  to  enter  in.  Compare  Gul.  Tjv.  Belt.  Sacr.  15.  22  :  "Hoc 
xiv  audiens  magnanimus,  licet  doloris  angeretur  immensitate,  et 
mortem  non  dubitaret  adessc  pro  foribus,  imperiali  tamen  maies- 
tate  constanter  observata,  sprevit,"  &c. 

Out  of  this  confusion  Mr.  Conington  in  vain  endeavours  to 
extricate  himself:  "  '  Leti  ianua'  and  similar  expressions  occur 
repeatedly  in  Lucretius,  e.  </.,  5.  373,  'haud  igitur  leti  praeclusa 
est  ianua  caelo.'  Yirgil  has  perhaps  varied  the  image  a  little, 
though  it  is  not  clear  whether  he  means  the  door  that  leads  to 
death,  or,  as  the  dative  would  rather  suggest,  the  door  through 
which  death  may  come.  .  .  .  The  latter  interpretation  is 
favmu'ed  by  two  passages  which  Henrj'  quotes — Plin.  Ep.  1. 18: 
'  ilia  ianuam  faniae  patefecit ; '  and  Ter.  Heant.  3. 1.  72  :  '  Quan- 
tam  fenestram  ad  nequitiam  patefeceris  I  '"  Instead  of  saying 
"  it  is  not  clear  whether,"  &c.,  Mr.  Conington  should  have  said 
it  is  perfectly  clear  and  certain  that  the  meaning  is  tlie  door  for 
death  to  enter  stands  open  ;  and  instead  of  requoting  my  insuffi- 
cient quotations  of  twenty  years  ago,  might  have  quoted  Ovid, 
ex  Font.  2.  7.  37: 

' '  scd  quia  res  timida  est  omnis  miser,  et  quia  lougo 
tomi^ore  laetitiae  ianua  clausa  meae  est." 

Id.  Fast.  5.  502  :  "  hospitibus  ianua  nostra  patet.''^  I  need 
hardly  point  out  to  the  reader  how  inharmonious — nay,  how 
inconsistent  both  with  the  determination  of  Anchises  to  remain 
where  he  is,  and  with  the  annoimcement  of  Aeneas  that  Pja-rhus 
will  be  there  immediateh' — are  the  words  patet  isti  iaxua  leto 
understood  to  mean,  the  door  to  death  is  open  to  you,  there  is 
nothing  to  hinder  you  from  going  out  to  meet  him ;  how  j^erfectly 
consistent  in  the  sense,  t}ie  door  is  op)en  for  death  to  enter,  the 
whole  meaning  being  then :  "  You  are  determined  to  remain 
here  and  die  :  there  is  nothing  to  hinder  you  ;  the  door  is  open 
for  death  to  enter  in,  and  enter  in  he  will  immediately  in  the 
shape  of  Pyrrhus,  who  does  not  hesitate  to  butcher  the  son  before 
the  eyes  of  the  father — the  father  at  the  altar." 


670  NCNurAM — TNTT/rr]  BOOK  II.  ;J1'; 

670. 

NUXQUAM  OMXES  HODIE  MOKIEJJUR  INULTI 


Commentators  stumble  over  tliis  passage  more  than  they  need. 
''  XuNQUAM  pro  non,^^  says  Aelius  Douatus,  quoting  oiu-  text,  ad 
Terent.  AiMpJi.  2. 1. 15.  "  Nuxqua:\[  pro  ;^o//,"  repeats ^^Servius 
(ed.  Lion)  ;  and  "  nuxquam  pro  tion,'^  re-repeats  Heyne — all 
of  them,  in  order  to  get  rid  of  the  apparent  incongruity  nux- 
QUAM — HODIE,  conteiit  to  reduce  passion's  strongest  negative 
xuxQUAM  {i.e.,  non-unquam,  }teccy,  not  ever,  not  for  all  time) 
to  the  cool,  common-place,  simple  negative  non  [not  for  the 
present  time,  the  time  in  which  the  negative  is  uttered).  I 
would  not  be  fractious,  but  I  must  protest  against  this  cutting- 
down  of  xuxQUAM,  non  unquam,  into  mere  non,  especially 
of  xiXQUA^r  in  this  emphatic  position  of  first  word  in  the  sen- 
tence. I  Avould  not  so  deal  even  ^^■itll  Juvenars  ''  nunquamne 
reponam" — liov,-  much  less  with  the  xuxquam  of  Aeneas,  first 
Avord  of  the  short  sentence  with  which  the  hero  sums  up  as  he 
rushes  foii:]i  to  be  revenged  and  die.  Let  us  go  back  a  little. 
It  was  plain  to  Aeneas  that  the  only  safety  either  for  himself  or 
his  family  was  in  fliglit.  But  his  father  was  immovable  in  the 
determination  not  to  fly.  He  was  himself  equally  determined 
not  to  desert  his  father.  The  conclusion  was  obvious  :  death  for 
all— 

Hoc  ER.VT,  ALMA  PARENS,  QlOl)  ME  PER  TELA,   VEU  IGXES 
EKIPIS,  VT  MEDIIS  HOSTnM  IX  PENETRALIBVS,    fTQUE 
ASCAMLM.   r.VTREMQUE  MEUM,   IlXTAaLE  CHEUSAM, 
ALTEKUM  IN  ALTERIIS  MA.CTATOS  SAXGUINE  CEUNAM  !' 

The  thought  is  intolerable  to  Aeneas,  and  he  calls  for  arms.  He 
will  at  least  not  sit  there  to  see  his  whole  family  butchered  and 
be  butchered  liimself  along  witli  them.  He  will  have  some 
revenge.  "JVcrtr,''  he  cries,  "shall  we  all  die  to-day  unrevenged. 
You  arc  determined  that  we  shall  all  die  to-dav.     I3e  it  so:  but 


318  AENEIDEA  [670  .xu^auAJi— inulti 

it  shall  nccvr  be  that  we  all  die  to- day  imreveuged''  ^compare 
Sil.  4,  p.  07  : 

' '  dii  patrii 

talin'  me  letho  tauta  inter  praelia  uupcr 
servastis  ?  fortunae  animam  hauc  exscindere  dextra 
indiguum  est  visum  ?     rcdde,  o,  mo  natc,  periclis, 
reddc  hosti,  liceat  bellauti  arccssere  mortem, 
qiiam  patriae  fratriqiic  prohcm"]. 

Aeueas's  mjnquam  is  not  in  place  of  non,  denies  more  strongly 
than  it  is  possible  for  non  to  deny — denies  not  merely  for  the 
moment  in  which  it  is  uttered,  but  for  all  future  time.  It  is 
more  impassioned  than  non  in  the  very  ratio  in  which  it  is  less 
logical.     Logic  is  the  last  thing  emotion  ever  thinks  of. 

HoDiE. — But  commentators  are  always  logical ;  and,  disap- 
pointed— even  Donatus  himself — in  cutting  down  ni  nquam  to 
mere  non,  change  their  hand,  and  letting  xunquam  stand  un- 
shorn {"  Nanquani  plus  asseverationis  liabet  quam  no)i,  ut  Vir- 

gilius  :    NUNQUAM    OMNES    HODIE    MORIEMUR    INULTI,"    DouatuS 

ad  Terent,  Amir.  2.  5.  7"),  vent  all  their  malice  on  iiodie  :  "ITodie 
autem  aut  abundat,  ut  nunquam  o:mnes  hodie  moriemuk  in- 
ui/ri  [Donat.  ad  Terent.  AdelpJt.  J^..  2.  31,  a  hint  which  Voss 
taking,  translates  our  text  thus :  '  nie  doch  sinken  wir  all '  un- 
gerachet  dem  tode ! '  and  is  praised  by  Thiel  for  so  doing  : 
'Voss  iibersetzt  mit  recht  iiodie  nidit  '3,  aut  nunquani  hodie  pro 
nullo  tempore  huius  diei,  quia  nimquam  per  se  generale  est " — the 
loriii€»r  of  which  interpretations,  not  fixing  for  any  particular 
time,  still  less  for  to-day,  either  the  slaughter  of  Aeneas  and 
his  family  or  the  revenge  which  Aeneas  promises  both  himself 
and  family  for  that  slaughter,  deprives  the  scene  of  the  interest 
and  pathos  attaching  to  inevitable  immediately  impending  de- 
struction avenged  on  the  instant  to  the  iitmost  ability  of  the 
sufferers ;  while  the  inordinate  emphasis  thrown  on  jiodie  by  the 
latter — "  nullo  tempore  huius  diei,"  at  no  time  of  this  day — 
necessarily  suggests  at  some  time  of  some  other  day,  a  sentiment 
repudiated  by  the  whole  context. 

But  harsh  and  unmerited  as  has  been  the  treatment  which 
sometimes  the  nuxquam,  at  other  times  the  iiodie,  of  our  text 


67U  MNurvM— iMLTi]  BOOK  II.  319 

lias  received  from  former  commentators,  harsher  and  still  more 
unmerited  that  which  both  words  at  once  have  received  at  the 
hands  of  Mr.  Conington,  who,  not  content  in  his  paraphrase  of  our 
text  ("  if  my  father  dooms  himself  and  the  rest  of  the  faniilj'- 
to  an  um-esisting  death,  I  will  not  share  it  ")  with  both  cutting- 
down  xuNQUAM  tomerenon,  and  omittino;  hodii;  altosrether, 
refers  us  for  further  information  to  his  note  on  Eel.  3. 1^9,  where 
we  are  told  that  "  the  phrase  ['  nunquam  hodie ']  is  found  in 
the  comic  writers  .  .  .  as  an  arch  way  of  sa\-ing  that  a  thing- 
shall  not  be,  and  '  hodie '  seems  to  be  a  sort  of  comic  pleon- 
asm." (!)  Poor,  almost  forgotten  Phaer  knew  better  than 
either  Donatus,  or  Voss,  or  Ileyne,  or  Thiel,  or  Conington,  and 
more  than  three  hundred  years  ago  (July,  1555)  in  Kilgerran 
forest,  correctly  and  vigorously,  without  eke  or  omission,  or 
exaggeration  or  perversion  of  any  kind,  translated  :  "  never 
shall  we  die  this  day  uuvenged  all."  Compare  Tacit.  Hid.  1.  -29  : 
''  ipsius  imperii  vicem  doleo,  si  nobis  aut  perire  /todie  necesse  est, 
aut,  quod  aeque  apud  bonos  miserum  est,  occidere."  Eurip. 
Hipp.  U  : 

a  5'   (IS   €/.l'   rj/iLapT11K€,   TllJ.C0pi](TO/.Ca.L 

\vTru\vTov  e  v  T7;5'   i]fx(pa. 

Soph.  Oed.  Co/.  1011  : 

W   T(Kva. 

ouK  effT'  ed'  vjxiv  t)(5'   tf  rjfj.fpa.  TraTyjp, 
oAcoAe  yap  Sri  iravra  Ta/xa,  kojk(ti 
TTji/  SvffirovriTOV  6|eT'  a^<^'  tuoi  Tpo(py}v. 

Soph.  Track.  H+l : 

rov  avSpa  rov  aov  ktQi,  tov  S^  e/j.ov  \eyco 
Trarepa,  KaraKTeivaffa  ti]S'  tv  7;^tepa. 

And  also — not  correct!}'  onl}',  but  conformably  to  the  very  com- 
monest usage — Erasm.  CoUoq.  Opulritf.  Sordida  :  '*  ^  Ileus,'  iu- 
(puiiii,  '  Orthogone,  erit  hodie  pereundum  fame  't'  " 


320  AE]S"EIDEA       [672-684  ixsekt.— pasci 


672-684. 


INSEBTABAM — PASCI 


VJn.  LECT.  (vs.  G83). 

MOLLl  I  Ver.  Ill  P.  Manut.  ;  La  Cerda;  D.  Heins.;  N.  Heius.  (1670)  ; 
Philippe  ;  Pott.  ;  Wagn.  (1845  ;  Led.  Fin/.)  ;  Wakef.  {Silv.  Crit.  U, 
p.  227). 

MOLLIS  I  Vat.^  Pal..  Med.  II.  cod.  Canon.  (Butler)  (molles)  ;  "In  antiquis 
aliquot  codd.,"  Pierius.  Ill  Heyne;  Brunck  ;  "Wakcf.  (in  loco) ;  "Wagn. 
(ed.  Heyn.  and  Pretest.)  ;  Thiel ;  Voss  ;  Ladewig ;  Haupt ;  Ilibb. ;  Con. 

0  Rom.,  St.  Gall. 


Insertabam. — Incorrect  substitution  of  the  frequentative  for  the 
ordinary  form,  merely  because  inserebam  could  not  be  fitted 
into  an  hexameter  verse.  See  Kone,  "  Ueber  die  Sprache  der 
Eomisch.  Epiker,"  p.  159.  There  is,  however,  this  jjeculiar 
propriety  in  the  "word  insert,  used  in  whichever  form,  that  the 
strap  or  handle  of  the  shield  through  which  the  arm  was  passed 
was  (as  we  are  informed  by  Gael.  Rhod.  ad  locum)  technicallj^ 
denominated  insertorium. 

FuNDERE  LUMEN  APEX. — "  Apcx  propric  dicitui'  in  summo 
flaminis  pileo  virga  lanata,  hoc  est,  in  cuius  extremitate  modica' 
lana  est ;  quod  primum  constat  apud  Albam  Ascanium  statuisse. 
Modo  autem  summitatem  pilei  intelligimus,"  Servius,  followed 
by  Burmann  and  Leopardi.  An  interpretation  to  which  I  object, 
(1),  that  if  the  fire  had  been  in  the  cap,  the  first  thing  to  do  was 
to  pull  off  the  cap,  and  that  nothing  can  be  more  ridiculous  than 
the  figure  made  by  lulus  in  the  picture  in  the  Vatican  Frag- 
ment (reproduced  in  Pozzoli's  [Romani  e  Peracchi's]  Dizionario 
dcUa  Favola,  tav.  72),  where  two  attendants  are  represented 
pouring  water  on  the  cap  on  the  top  of  lulus's  head ;  and  {%), 
that  the  "flammeus  apex"  which  burned  on  the  top  of  the  head 
of  Servius  Tullius,  and  which  was  the  prototype  of  the  apex  of 


672-684  ixsERT.— PAscx]  BOOK  II.  321 

oiir  text,  was  plainly  not  the  apex  or  tuft  of  a  cap,  but  an  apex 
of  flame,  "  flammeus  apex  ;"  Ovid,  Fast.  6.  629  : 

"  signa  dedit  genitor  tunc  cum  caput  igne  corusco 
contigit,  inque  comis  fa mmcus  arsit  apex;'''' 

Liv.  1.  39  :  "  Puero  dormienti,  ciii  Servio  Tullio  nomen  fuit, 
cajmt  arsisse  femnt,  multoriim  in  conspectu,''  in  both  which 
accounts,  the  prosaic  no  less  than  the  poetic,  the  miraculous 
burning  is  not  of  a  head-dress,  but  of  the  head  itself  or  hair. 
Compare  Horn.  //.  18.  205  : 

a/j.(pi  Se  01  KecpaKT]  ye(pos  ecrncpe  Sta  deaoii' 
XRva-eof  fK  5'  outou  Saie  <pKoya  irafKpavooia-ai'. 

Val.  Flacc.  3.  186  : 

"  accessere  (nefas!)  tencinis  fallacibus  acti 
Tyndaridae  in  sese  :  Castor  prius  ibat  in  ictus 
nescius  ;  ast  illos  noA-a  lux,  s?^i<7«#que  dii-emit 
front'is  apex.'" 

Claud.  ^  Cons.  Honor.  192: 

.     .     .     "■  Ventura  potestas 
claiuit  .:\.scanio,  subita  cum  luce  comarum 
innocnus  flagraret  a2)cx,  Phiygioque  volutus 
vertice  fatalis  redimii-et  teuipora  candor." 

Sil.  16.  118: 

"  huic  [Masfnissae]  fesso,  quos  dura  fuga  et  nos  suascrat  atra, 
cai-penti  somnos  subitus  rutilante  coruscum 
vertice  fulsit  apex,  crispamque  involvere  visa  est 
mitis  flamnia  comam,  atque  hirta  se  spargere  fronte.'' 

Also— an  example  of  the  application  of  the  same  term  to  the 
pointed  summit  of  a  real  fire— Silius,  10.  556  : 

"  turn,  face  coniecta,  populatur  fer^-idus  ignis 
flagrantem  moleni,  et,  rupta  caligiue,  iu  auras 
actus  apex  claro  perfundit  lumine  campos." 

The  two  substantives,  apex  and  flamma,  taken  together 
present  the  precise  picture  which  is  afforded  by  "flammeus 
apex,"  Ovid,  Fant.  6.  630,  quoted  above,  exactly  as  in  verse  722, 

"  vestc  super  fulvique  instemor  _pe//e  leonis," 

the  two  substantives  "vestc  "  and  "pelle "'  present  the  precise 

HENUV,  .VENtlDEA,  VUL.  U.  .)i 


;322  AENEIDEA       [672-684  tnsket.— pasci 

picture  -wliicli  bad  been  afforded  by  veste  pellicea.  See  Kem, 
on  721.  Tbe  same  words  are  united,  witb  tbe  same  effect, 
10.  270,  wbere 

"  nrdot  (qnx  capiti,  (.Tistisqiic:  a  wrtice ^/fuiinixf 
i'miflitur ' ' 

is  exactly  equivalent  to  ''  llammeus  apex  ardet  capiti,  cristisque 
a  vertice  funditur."     See  Eem.  on  10.  270. 

Tactuque  innoxia  molles. — Tacti]  innoxia,  "  unscbadlicb 
beriibrend,"  Yoss.  "  (iuae  tactu  non  nocet ;  nibil  consumens," 
Forbiger.  "  Tactu  innoxio,"  Coningtou.  I  tbink  ratber, 
harmless  to  be  touched;  that  would  not  harm,  you  [f  you  meddled 
n-ith  it;  just  as  Georg.  3.  U16,  "mala  tactu  vipera,"  wbere  "mala 
tactu  "  seems  to  be  tbe  precise  correlative  of  tactu  innoxia. 
If  an  active  signification  bad  been  intended  it  is  more  probable 
tbe  word  employed  would  bave  been  attactu,  as  7.  350.  It  is 
at  least  remarkable  tbat  our  autbor  speaking  of  tbe  viper  being 
toucbed  sbould  use  {Georg.  3.  Ifl6)  as  bere  tbe  simple,  and 
speaking  of  tbe  viper  toucbing  sbould  use  (7.  350)  tbe  compound, 
word.  Compare  tbe  Grreek  tua^jjcj  O^od  to  be  touched^  i.  e., 
fmooth,  or  soft. 

Tbis  interpretation  being  adopted,  tbe  reading  of  tbe  next 

word  is  determined  to  be  not  molij,  but,  in  conformity  witb 

tbe  weigbt  of  MS.  autbority,  eitber  mollis,  as  descriptive  of 

FLAMMA,  or  MOLLES,  as  dcscriptive  of  comas.     But  mollis  is  not 

wanting  for  flamma,   tbat  subject  being  already  sufficiently 

provided  for  in  tactu  innoxia  ;  and  comas,  otberwise  witbout 

an  epitbet,  requires  some  description.     We  come  tbus  to  cboose 

molles,  and  find  our  cboice  confirmed,  first  by  tbe  very  similar 

"  est  molles  flamma  medullas"  of  the  fom-tb  book  ;  secondly,  by 

the  proof  left  behind  by  Sidonius  ApoUinaris  that  tbe  reading 

in  liis  time  was  molles  {Carm.  2.  ll!j)  : 

' '  sic  loquitur  natura  deos  ;  cimctantis  Iiili 
lambebant  tencros  incendia  blanda  cajydlos;^' 

and  thirdly,  by  tbe  consideration  that  mollis  is  (see  Forbiger 
rrd  locum)  a  very  usual  epithet  for  the  hair.* 

*  rAmou"'  l-'i'-  Hciivy's  IMSS,  the  follo^ving  remark  occur*,  dated  March,  18(31. 


689-691  iiTpiTEK— rmiA]        BOOK  II.  323 


689-G91. 

lUPlTER  OMNIPOTEXS  PRECIBUS  SI  FLECTERIS  ULLIS 

ASPICE  NOS  HOC  TANTUM  ET  SI  PIETATE  MEREMUR 

DA  DEINDE  AUXILIUM  PATER  ATQUE  HAEC  OMINA  FIRMA 


VAU.  LECT. 
\_punct.']  ASPICE  KOS  HOC  TANTUM   :    I  V(tt.,*  Meil.  (hOs),    Ver.    Ill    D. 
Heins. ;  Wagner  (ed.  Heyu.,  ed.  18G1) ;  Lad.;  Haiipt;  Ribb. 

\_ptmct.']    ASPICE  Nos  :   HOC  TANTUii  :  III  Venice,   1471;    X.    Heins.; 
Philippe  ;  Heyne ;  Brunck  ;  "Wakef .  ;  Pott. 

Ipvnct.']  ASPICE  xos  :   HOC  ta>-itm:  III  Yon.  147 '> ;  P.  Manut. 

0  Rom.,  St.  Gall. 

VAR.  LECT. 
AUXILIUM  I  Vat.,   Pal,   Med,    Ver.     Ill  C'yntb.    Cenet. ;  Bom.    1473; 
Jul.  Scalig.  Poet.  3.  26  ;  P.  Manut. ;  La  Cerda ;  D.  Heins.  ;  N.  Heins. 
(1671)  ;  Philippe  ;  Heyne  ;  Brunck ;  Wakef.  ;  Pott. ;  Wagn.  (ed.  Heyn., 
Lcct.  Virg.,  ed.  1861)  ;  Coniugt. 

AUGUEiUM  III  Probus  (ad  Echy.  6.  31) ;  Peerlk  ;  Keil  {PMlol.  Getting, 
vol.  2,  p.  166) ;  Lad.  ;  Haupt ;  Bibb.  ;  Weidner. 
0  Rom.,  St.  Gall. 


and  as  I  am  not  ceiialn  that  the  view  given  in  the  text  embodies  his  final  opinion, 
I  here  insert  the  other  as  a  note.— Ed.]  Molli,  not  molles— first,  because  the 
harmlessness  of  the  flame  requires  to  be  expressed  more  fully  than  by  the  single 
word  iNKOxiA.  Secondly,  tactu  inxoxia  is  a  strange  expression  not  at  all  analo- 
gous as  alleged  to  "mala  tactu,"  Gconj.  3.  il6,  where  "tactu  "  is  passive,  whereas 
tactu  in  the  construction  tactu  ixxoxia  is  active.  Thirdly,  because  we  have  the 
expression  tactus  mollis  both  in  Ovid,  e.v  Fouto,  2.  7.  13  : 

"  membra  reformidant  nioUeui  quoque  saucia  iachini,'" 
and  in  Sil.  G.  91  : 

.  .  .  "  nunc  purgat  vulncra  lympha, 
nunc  mulcet  succis  ;  ligat  inde,  ac  vellera  violli 
circuradat  taciu,  et  torpentcs  mitigat  artus." 

The  reading,  therefore,  is  molli,  and  the  structure  lambere  tactu  molli. 

*  Bottari,  therefore,  is  incorrect  in  placing  a  point  after  no<.     Tlicre  i-  no 
Hppearauce  at  all  iu  the  MS.  of  a  point  in  that  situation. 

21* 


324  AENEIDEA      [689-691  iupitee— fikjia 

Observe  the  words  iupiter  omnipotexs  (expressive  of  the  puivcr 
to  relieve,  even  in  so  desperate  an  extremity)  joined  to  all  the 
verbs  in  the  sentence ;  the  word  pater  (moving  to  exert  that 
power)  joined  only  to  the  immediate  prayer  of  the  petition,  da 

DEINDE    AUXILIUM,    ATQUE    HAEC    OMINA    FIRMA.       See    Rem.  On 

verse  552. 

AspicE  Nos  ;  HOC  TANTUM. — This  punctuation,  which  is  that 
of  Nicholas  Heinsius,  renders  asp  ice  nos,  already  emphatic  by 
its  position  at  the  beginnhig  of  the  line,  still  more  emphatic  by 
the  sudden  paase  which  separates  it  from  the  subsequent  words ; 
see  Rem.  on  verse  246.  "Wagner  removes  the  pause,  and  con- 
nects HOC  TANTUM  closely  with  ASPICE  NOS  :  which  arrangement 
— while  it  has  the  eifect,  first,  of  diminishing  the  emphasis  of 
the  emphatic  words  aspice  nos  ;  and,  secondly,  of  substituting 
for  a  simple,  pathetic,  passionate  exclamation,  one  bound  up 
with  a  cool,  phlegmatic,  lawyerlike  condition  or  limitation — is 
directly  opposed  to  Virgil's  usual  manner,  which,  as  we  have  so 
often  seen,  is  first  to  present  us  fully  and  boldly  with  the  main 
thought,  the  grand  conception,  and  then  to  modify,  limit,  soften 
down,  adapt,  or  explain,  afterwards.  And  so,  precisely,  on  the 
present  occasion,  we  have  first  the  short,  strong,  emphatic  aspice 
NOS,  and  then,  after  a  pause,  hoc  tantum  :  do  but  so  much  and  I 
am  sure  of  all  the  rest. 

Aspice  nos,  look  on  us  (i.  e.,  in  our  trouble)  ;  see  the  trouble 
ice  are  in.  Look  on  us,  see  the  trouble  ice  are  in,  and  I  ask  no 
more.  Compare  Aesch.  Supj^l-  ^06  :  Ztvg  ce  yewuTop  looi  [not 
the  vocative,  nor  addressed  to  God,  but  expressing  a  wish  only  : 
ma7/  God  look  on  us  .'].  Eurip.  Hec.  808  (ed.  Fix)  (Hecuba  speak- 
ing) : 

iSou  /U€  Kavadpriffov  oi'  ixai  (ca/ca. 

Prudent.  Cathem.  Hymn.  3.  G: 

"  hue  nitido,  precor,  intuitu 
flocte  salutiferam  faciera." 

Aspice. — The  opinion  was,  that  yom*  cause  was  safe,  your 
wishes  acceded  to,  your  prayer  granted,  if  the  god  or  other  per- 
son to  wliora  your  prayer  was  addressed  looked  on  you,  espe- 
cially 1  f  he  looked  on  you  with  a  mild  and  placid  aspect.   Compare 


f)89-691  irPTTER— FTiiM \  1     EOOTv  IT.  325 

Aescli.  SuppL  210  (chorus  of  Danaides)  : 

iSoiTO  [Zeus]  irpev/xepovs  aTr'  o/u/j.aros. 
Kiivov  6e\oVTOs  ev  T6\fVTTj(Tfi.  raSf. 

Sn.  7.  239  : 

"  magniun  illud,  solisqiie  datum,  quos  mitis  eiintes 
lupiter  ospexif,  magnum  est,  ex  hoste  reverti" 

(with  which  contrast  Aeu.  10.  1^7 3 : 

"■  sic  ait,  atque  of^/o.?  Eutulorum  rfi'tcU  anns"). 

Also  Hesiod,  Theog.  81  : 

ovTiva  rt/xri(Tovai  Aios  Koupat  /xeyaAoto, 
yeLVO/xivov  T    ecriScocri   Storpepewv  fiacriKiqctiy, 
T&i  fiev  eiri  yXwcerri  y\vKipT)u  x^^ov(nv  eepcrrju. 

Find.  Lthm.  2.18  (ed.  Dissen)  : 

«v  Kpicra  S'  evpvcrdeuTqs  eiS'  AvoWaiv  viv 
•nope  T  ayXa'iav 
Kai  roQi 

(where  Dissen  :  "  Benevolo  aspexit"). 

In  Italy  at  the  present  day  every  supplication  for  alms  Ly 
the  commonest  beggar  is  prefaced  by  the  identical  prayer 
"  guardi,"  so  little  have  manners  changed  in  two  thousand  years, 
and  so  narrow  the  line  of  demarcation  between  worshipper  and 
beggar ;  so  insensibly  does  prayer  merge  in  beggary. 

Hoc  TANTUM. — Compare  Claud.  Bell.  Gild.  31U  : 

"  sed  tantum  permitte  caclat:  nil  poscimus  ultra." 

JSj)itom.  Iliados,  716  (of  Dolon)  : 

"  iUe  timore  pavens,  '  vitam  concedite,'  dixit, 
'  hoc  unum  satis  est.'  " 

And — exactly  parallel — Claud.  Rapt.  Pros.  3.  298: 

.     .     .     ■•  liceat  cognoscere  sortem. 
hor  tant'iin.     liceat  ceilos  habuisse  dolores." 

Also  Sil.  4.  407  : 

"  post  me  state,  viri,  et  pulsn  formidine  Icnitxnn 
aspicite." 

And  Sil.  2.  2-30  :  "  spectaeula  taninm  ferte,  viri." 


326  AENEIDEA      [689-691  irpiTER~FiB:^r.v 

PiETATE,  not  our  jncty,  viz.,  towards  heaven,  but  our  tender- 
ness, viz.,  towards  each  other.    See  Eem.  on  Aen.  1. 1^.    There- 
fore the  expression,  aspice;  hok  on  us,  see  what  a  picture  of 
famihj  affection  we 2)resent ;  and  so,  precisely,  Ovid,  Trisf.  3.  4.  So 
(addressing  his  friend,  from  exile) : 

"  quae  pro  te  lit  voveam  miti  p'ldatc  mereris, 
liaesuraque  raihi  tempiis  in  omne  fide  " 

[hy  3'our  brotJierh/  kindness  and  fidelity  towards  me]. 

AuGUHiuM. — Notwithstanding  the  preponderance  both  of 
manuscript  and  editorial  authority  in  favour  of  auxilium,  I  am 
inclined  to  think  that  augurium  is  the  trae  reading:  (1),  on 
account  of  the  very  parallel  passage  of  Sil.  15.  143,  where  on 
the  occasion  of  a  first  prodigy's  being  established  by  a  second, 
sent  as  in  our  text  by  Jupiter  himself,  the  word  augurium  is 
not  only  used  but  even  repeated : 

' '  bis  terque  coruscum 
.aclcliclit  augurto  fulmeu  pater,  et  vaga  late 
per  subitum  moto  strepuere  tonitrua  mundo. 
turn  vero  capere  arma  iubeiit,  geuibusque  salutant 
siimmissi  (aigarhnn,  atqiie  iret  qua  ducere  divos 
perspitnuini,  ct  patrio  nionstrnret  semita  signo." 

And  (!8),  because  the  identical  expression,  "da,  pater,  augu- 
rium," is  used  by  our  author  himself ,  3.  89  : 

"  da,  pater,  aKguriiim  atque  animis  illabere  nostris." 

Compare  also  7.  259  : 

.     .     .     "  dii  nostra  iucepta  secundent, 
auguriiDHC^wa  suiim ;" 

and  Iscan.  2.  131  : 

.     .     .     "  da,  maxime,  felix 
nnspicium,  laetum  tribuas  nubentibus  omen." 


693-698  ET— rrMAXx]  BOOK  IT.  ;l-27 


693-698. 

ET  DE  CAELO  LAPSA  PER  UMBRAS 
STELLA  FACEM  DUCENS  MULTA  CUM  LUCE  CUCURRIT 
ILL  AM  SUMMA  SUPER  LABENTEAE  CULMINA  TECTI 
CERNIMUS  IDAEA  CLARAM  SE  CONDERE  SILVA 
SIGXANTEMQUE  VIAS  TUM  LONGO  LIMITE  SULCUS 
DAT  LUCEM  ET  LATE  CIRCUM  LOCA  SULFURE  FU^[ANT 


Et  DE,  &c.,  .  .  .  cucuRRiT. — Compare  S.  Matth.  Ecang.  .?.  9  : 
Kat  i^oVy  o  aaTr]p,  ov  zi^ov  iv  rt]  avaTo\^,  Trporp/ev  avrovg,  coic 
iXdcov  ear  I]  eiravo)  ov  i]v  ro  waiBiov.  In  "  Saunders's  News- 
Letter,"  of  July  25,  1844,  there  is,  in  an  extract  from  a  letter, 
the  following  account  of  a  meteor,  seen  almost  on  the  same 
spot,  and  presenting  precisely  the  same  appearances  as  that  seen 
by  Aeneas  : — "  Constantinople,  July  3. — On  Sunday  last,  five 
minutes  before  sunset,  we  had  a  splendid  sight  here.  The 
atmosphere  was  hazy,  but  without  cloud.  Thermometer  about 
90°.  An  immense  meteor,  like  a  gigantic  Congreve  rocket, 
darted,  with  a  rushing  noise,  from  east  to  west.  Its  lightning- 
course  was  marked  by  a  streak  of  fire,  and,  after  a  passage  of 
some  foi-ty  or  fifty  degrees,  it  burst  like  a  bombshell,  but  with- 
out detonation,  lighting  up  the  hemisphere  with  the  brilliancy 
of  the  noon- day  sun.  On  its  disappearance,  a  white  vapom*  re- 
mained in  its  track,  and  was  visible  for  nearly  half  an  hour. 
Everybody  thought  it  was  just  before  his  eyes,  but  it  was  seen 
by  persons  twelve  and  fifteen  miles  to  the  northward,  in  the 
same  apparent  position,  and  positively  the  self-same  phenome- 
non. Many  of  the  vulgar  look  upon  it  as  a  very  bad  omen, 
whilst  others  attribute  it  to  the  warm  weather,  which  continues. 
The  thermometer  stands,  at  this  moment,  at  91''  in  the  shade, 
and  in  the  coolest  spot  could  be  selected." 

St'MMA  siPER  LABEXTEMCUi-MiN  A  TEC'i'i. — Compare  A]iolliin. 
Rhod.  1.  774  (ed.  Beck),  of  Jason: 


328  AETCETDEA  [ri93-698  r.r— tumaxt 

;8r)  5"  ifj.evai  irpoTi  aarv,  (paeivu  acTTtpi  icros, 
ou  pa,  Tf  vrtyaTerjffiv  tepyofievai  KaKv^y\ai 
pvfKpai  Br)7}cra.VT0  do/J.<iiv  virepavTeWovra, 
Kai  a<pi<n  Kvaveoto  5t'  Tjepos  ofifiara  deKjeL 
KaXov  epevOo/jLeyos,  yavvrat  Se  re  rjideoio 
irapQiVos  i/nnpovcra  ^er    oA\oSairoio'i»'  fouros 
avdpaffiv,  u>  Kiv  fxiv  fx.vr]ffTriv  Koixecaffi  roKries. 
TOD  iKe\os  irpo  itoAtjos  ava  ffri^ov  rjiev  Tjpws. 

Cernimus,  &c.  — Wagner  {Pracsf.)  andForbiger,  understand- 
ing the  structure  to  be  clauam  signantemque  vias  se  condere, 
have  removed  the  pause  placed  by  the  two  Stephenses,  the  two 
Heinsii,  and  Heyne,  after  silva.  The  pause  should  undoubt- 
edly be  replaced,  signantem  being  connected  by  que,  not  with 
its  unlike  claram,  but  with  its  like  labentem,  and  it  being 
Virgil's  usual  method  thus  to  connect  a  concluding  or  winding 
lip  clause,  not  with  the  immediately  preceding  clause,  but  with 
one  more  remote.  See  Ptemm.  on  2.  148;  3.  571;  4.  483;  5. 
522. 

SiGNANTEMQUE  VI AS,  i.e.,  marking  the  way;  which  way, 
being  towards  Ida,  signified  to  Aeneas  that  he  was  to  take 
refuge  in  Ida.  Compare  [n]  the  way  to  the  newly  born  Christ 
pointed  out  to  the  Magi  by  the  star.  Prudent.  Cafhem.  12.  53  : 

"  cxin  sequuntur,  i^erciti 
fixis  in  altum  vultibus, 
qua  Stella  sulcum  traxerat 
clavamqiie  siffiiabot  viatn.'^ 

(I»),  the  pigeons  pointing  out  to  Aeneas  his  way  to  the  golden 
bough,  6.  198  : 

"  observan:?,  quno  <:)^»a/fraiil,  quo  tendere  pergant." 

(c),  the  way  marked  for  Acestes  to  heaven  by  the  flaming 
arrow,  5.  525 : 

"  namque  volans  liquidis  iu  nubibus  arsit  arundo, 
itiff>iffritqi/e  finin  flamniis." 

[d],  the  way  towards  Africa  pointed  out  to  Scipio  by  the  fiery 
snake  in  the  sky,  Sil.  15.  139 : 


693-698  ET—Ft-JiAXTj  BOOKTI.  329 

"  ecce,  per  obliquum  caoli  sqiialentibus  aiiro 
effulgens  macidis,  ferri  inter  nubila  visiis 
anguis,  et  ardenti  radiare  per  aera  sulco, 
quaqiie  ad  caeliferi  tendit  plaga  littus  Atlantis, 
perlabi  resonante  polo 


turn  vero  capere  arma  iubent,  genibusque  salutaut 
summissi  augurium,  atque  iret,  qua  ducere  divos 
perspicuum,  et  patrio  monstraret  semita  sir/no.^' 

(e),  the  way  marked  by  the  admiral's  ship  for  the  rest  of  the 
fleet  to  follow,  Senec.  Agam.  Ii.27  : 

"  signiim  recursiis  regia  ut  fulsit  rate, 
et  clara  lentum  remigem  ruonuit  tuba, 
aurata  primas  prora  designat  vlas, 
aperitque  cursus,  mille  quos  puppes  secent." 

(^),  the  light  placed  on  the  turret  by  Hero  to  be  "  signa  viae" 
to  Leander  crossing  the  Hellespont,  Ovid,  Heioid.  19.  35  : 

"  protinus  ia  summa  vigilantia  lumina  turre 

ponimus,  assuetae  sifftia  notamque  viae." 

[ff),  the  way  from  this  same  Ida  to  the  Grrecian  encampment 
pointed  out  to  Hector  and  the  Trojan  army  by  a  miraculous 
cloud  of  dust,  Hom.  II.  12.  252  : 

firi  5e  Zeus  TepiriKfpavvos 
wpffev  Off'  iSaiuv  opeaiv  ave/j.oio  dufWav, 
Tj  p'   idvs  vt}(i)V  Kovir)v  (pep^V   avrap  Axaiuv 
0e\ye  voov,  Tpwcriv  Se  Kai  EKTopi  kvSos  OTra^ey. 
Tov  Ttep  Stj  repaecrffi  wfTTOidoTei,  rjSe  fiirj<piu 
prjyvucrdai  fxeya  rei^oj  Axat<^v  ireiprjTi^ov 

(and  so  the  Schol.  of  the  Veronese  Palimpsest  (Keil's  ed.,  p.  90, 
1.  21):  "  Ait  Troianos  stellam  ducem  discessionis  habuisse"). 
And,  (I*),  Plut.  in  Caesar.  :  T»/  St  irpo  Tr\Q  na^nQ  [of  Pharsalia] 
vvKTi  Tag  (pvXuKag  i(j)oSivovTog  avTov,  irepi  to  f.ii(TovvKTiov  uxpQx] 
Xafxirag  ovpaviov  irvpog,  rjy  VTnpive^BiKTav  to  Kaicrapog  cfTpaTO- 
TTiOOv,  XapTToav  Kai  ^XoywSrj  -ysi'O/ifiMji^,  edo^tv  ng  to  nopirri'iov 
KOTainaeiv  (thus  indicating  to  him  tliat  he  was  to  go  towards 
Pompey,  that  he  was  to  persist  in  his  intention  of  fighting 
Pompey) . 


330  AENEIDEA  [702-714  m— ceeeris 

SiGNANTEM  viAS,  not  (Irawi)Hj  or  marking  a  path  or  line  in  the 
sky,  but  marking,  or  signifying,  or  pointing  out  the  route,  viz.,  for 
Aeneas,  the  method  by  which  this  is  effected  being  explained  in 
the  immediately  following  woi^ds  to  be  by  drawing  a  long  lumi- 
nous furrow  in  the  sky  :  tum  longo  limite  sulcus  dat  lucem. 

LiMiTE,  track  or  path.  Contiguous  properties  being  anciently, 
as  still  very  generally  on  the  continent  of  Europe,  separated  from 
each  other,  not  by  a  fence,  but  merely  by  a  narrow  intermediate 
space,  along  which  (in  order  not  to  trespass  on  the  ground  on 
either  side)  it  was  usual  for  those  who  had  business  in  the  neigh- 
bourhood to  walk,  the  term  limes,  primarily  signifying  a  boun- 
dary or  limit,  came  by  a  natural  and  unavoidable  transition  to 
signify  a  path,  way,  or  track.  Compare  Stat.  Theh.  12.  2U0 : 
"  quoties  amissus  euuti  limes?"  \_how  often  the  uriy  or  path  lost  ?~\ 


702-714. 


DI — CERERIS 


Di  PATRii.— Commentators  being  generally  silent  with  respect  to 
these  words,  the  Virgilian  student  is  left  to  himself  to  find  out 
their  meaning  the  best  way  he  can.  It  occurs  to  him  that  it 
may  be  either  gods  of  my  country,  or  gods  of  my  fathers.  The 
difference,  perhaps,  is  not  great,  but  still  he  is  curious  to  know 
which  precisely  was  in  Yirgil's  mind.  If  he  has  recourse  to  the 
translators  he  finds  they  are  pretty  well  agreed  that  Virgil 
meant  gods  of  my  country — Surrey  translating: 

"  0  native  gods  !  your  family  defend  ;" 

Phaer : 

"  o  contrey  gods '.  our  house  behold  :'' 

Caro  : 

"  0  do  la  patria 
saori  numi  Penati,  a  voi  lui  reudo;"'  , 


702-714  Di—cKEERTs]  BOOK  II.  ;331 

Dryden : 

"  keep,  0  my  country  gods  !  our  chvelling  place  ;  " 

and  J.  H.  Voss,  alone  of  translators  of  repute,  rendering : 

.     .     .     ' '  ich  f olg'  euch,  gotter  der  viiter, 
■svo  ihr  auch  fiihrt;  erhaltet  das  haus." 

Turning  to  Gesner's  excellent  lexicon  he  finds  two  separate  and 
distinct  adjectives  patrius,  one  placed  under  the  head  pater 
and  the  other  under  the  head  p atria,  and  our  text  cited  as  an 
example  of  the  latter.  He  is  quite  persuaded,  and  for  him  it  is 
to  his  country's  gods  Anchises  commends  his  house  and  grand- 
son. But  let  him  beware.  The  minority  or  weaker  side  is 
shown  by  all  experience  to  be  oftener  in  the  right  than  the 
majority  or  stronger  side,  and  the  present  case  constitutes  no 
exception  to  the  general  rule.  The  di  patrii  of  our  text  are 
the  identical  irarpwoi  Oeoi  which  Aeneas  carries  out  of  Troy  on 
his  shoulders  along  with  his  fxr^rpwoi  Oeoi,  or  gods  of  his  mothers, 
and  therefore  are  and  can  only  be  gods  of  his  fathers.  Compare 
Xenoph.  cle  Venat.  1.  15  :  Aivztaq  Se  awaaq  /.av  rovg  Trarpu)- 
OVQ  /cat  iui}Tpu}ovg  Osovg,  aioaag  dt  Kai  avrov  tov  Trarepa, 
^o^av  ivcrs[5iiag  £^i)vayKaTO,  wan.  kqi  oi  iroXs/xioi  povu)  skhvw,  (i)x> 
iKpart^crav  tf  Tpoia,  ecoaav  /u)/  (Tv\r]9rivai. 

But  the  student  has  not  been  left  equally  free  with  respect 
to  the  relation  these  words  bear  to  the  context.  A  period  at 
ADSUM  in  the  editions  shuts  off  di  patrii  from  ducitis,  and 
throws  those  words  wholly  to  servate.  In  vain  the  bewildered 
student  asks  himself:  Is  not  the  ducitis  no  less  than  the  ser- 
vate addressed  to  the  di  patrii  ?  Is  it  not  the  di  patrii  who 
have  just  sent  the  guiding  leading  star,  signantem  vias?  Is  it 
possible  that  ducitis  can  be  addressed  to  Aeneas,  Creusa,  and 
Ascanius,  and  only  servate  to  the  di  patrii  ?  that  Anchises 
addresses  in  the  first  place  his  friends,  and  only  in  the  second 
place  his  gods ;  begins  with  his  friends  and  ends  with  his  friends, 
and  bundles  his  gods  into  a  parenthesis  in  the  middle  ?  Again 
the  commentators  are  silent,  and  of  five  translators  three  follow 
the  etlitors,  Surrey  translating  :  " 


332  AENEIDEA  [702-714  bt—cerekis 

"  '  now,  now,'  quod  he,  '  no  longer  I  abide  : 
follow  I  shall  where  ye  me  guide  at  hand. 

0  native  gods  !  your  family  defend ;  '  " 

Phaer: 

"  now,  now,  no  more  I  let,  lead  where  ye  list,  I  wiU  not  swarve. 
0  contrey  gods,  our  house  behold,  my  nevew  safe  preserve;  " 

Dryden : 

"  '  now,  now,'  said  he,  '  my  son,  no  more  delay  ; 

1  yield,  I  follow,  where  heaven  shows  the  way ; 
keep  (o  my  country  gods  !)  our  dwelling  place  ;'  " 


Caro 


.  .  .  "  o  de  la  patria 
sacri  numi  Penati,  a  voi  mi  rendo. 
voi  questa  casa,  voi  q\iesto  nipote 
mi  conservate ;" 

and  J.  H.  Voss  : 

.     .     .     ' '  ich  f olg'  euch,  giitter  der  vater, 
M'o  ihr  auch  fiihrt.  erhaltet  das  haus,  erhaltet  den  enkel." 

Yes  ;  it  is  not  only  possible  but  certain,  concludes  the  student, 
surrendering  his  common  sense  to  the  weight  of  authority,  and 
continuing  to  do  so  until  such  time  as  editors  shall  perceive  that 
there  is  no  reason  why  the  very  first  words  Anchises  utters  after 
he  has  seen  the  guiding  star  should  be  cut  off  from  the  "  aifari 
deos"  which  the  sight  of  that  star  prompted — that  the  structure 
is  not :  iam  iam  nulla  mora   est  ;   sequor  et    qua   ducitis 

ADSUM.    DI   PATRII,    SERVATE    DOMUM,    SERVATE    NEPOTEM,   but  1)1 

patrii,  iam  iam  nulla  mora  est  ;  sequor  et  qua  ducitis 
ADSUM.  SERVATE  DOMUM,  SERVATE  NEPOTEM — and  shall  Substi- 
tute a  comma  for  the  period  they  have  placed  at  adsum. 

Vestroque  in  numine  troia  est. — "  'In  tua,'  iuquit,  '  pater 
carissime,  in  tua  sumus  custodia,'"  Petron.,  p.  354  (ed.  Hadr., 
Amst.  1669). 

LoNGE  SERVET  VESTIGIA  coNiux  (vs.  711). — There  seems  to 
be  no  ground  whatever  for  the  charge  which  has  so  frequently 
been  brought  against  Aeneas,  that  he  deserted,  or  at  least 
neglected,  his  wife.     Comj).  Ovid,  HeroiiL  7.  'V->  ." 

"  si  quncriis,  nlii  sit  fnrmosi  mater  luli  : 
ocfidit,  a  duro  sola  rolictn  viro." 


702-714  Bi— cEREKis]  BOOK  II.  333 

It  was  necessary  to  divide  the  party,  in  order  the  better  to  escape 
observation  by  the  Greeks  ;  and  not  only  the  greater  imbecility 
uf,  but  stronger  natural  tie  to.  the  father  and  the  child,  rendered 
it  imperative  to  bestow  the  hrst  and  chief  care  on  them.  If 
Aeneas's  direction  that  Creusa  should  keep,  not  merely  behind, 
but  far  behind  (loxge  servet  vestigia  coxiux),  excite  ani- 
madversion, I  beg  to  suggest  that  it  was  indispensable  that 
the  separation  should  be  to  some  considerable  distance,  not 
merely  in  order  to  ensure  its  being  effectual  for  the  purpose 
above  mentioned,  but  in  order  to  afford  Creusa  herself  the 
chance  of  escape,  in  case  of  the  miscarriage  of  those  who  led  the 
way.  With  this  account  of  Aeneas's  loss  of  Creusa  compare 
Gothe's  not  less  charming  description  of  Epimetheus's  loss  of 
Pandora,  in  his  unfinished  dramatic  piece  entitled  Pandora. 

Templu.m  vetustu.m  desertae  cereris. — "  Cuius  templum 
erat  desertum  vetustate  vel  belli  decennalis  tempore,"  Heyne. 
No  ;  Wagner's  explanation  is  the  correct  one  :  "  desertae,  quod 
templum  habnit  in  loco  infrequenti."  The  truth  of  this  inter- 
pretation (rested  by  Wagner  solely  on  the  context,  and  the 
similar  use  made  of  the  term  desert  us  by  other  authors)  seems 
to  be  established  by  the  testimony  of  Vitruvius,  that  religion 
required  that  the  temples  of  Ceres  should  be  built  outside  the 
w^alls  and  in  lonely  situations  ("  Item  Cereri,  extra  urbem  loco, 
quo  non  semper  homines,  nisi  per  sacrificiimi,  necesse  habeant 
adii-e");  in  order,  no  doubt  (see  the  Emperor  Jidian's  Letter  to 
Libanius,  Epid.  Mat.  Graecan.  p.  148),  to  pay  Ceres  the  espe- 
cial compliment,  that  her  worship  should  be  apart  from  all 
secular  concerns,  not  performed  en  2iassanf. 

The  temple  of  Ceres  outside  Troy  was  therefore  a  fit  place 
for  the  unobserved  rendezvous  of  Aeneas  and  his  party  ;  as  in 
real  history  the  temple  of  Ceres  outside  Eome  was  a  fit  place 
for  Piso  (the  intended  successor  to  tlie  empire)  to  wait  unob- 
served until  the  conspirators  should  liave  despatched  Xero :  '^In- 
termi  Piso  apud  aedeni  Cereris  opperii-etur,  unde  eum  praefectus 
Fenius  et  ceteri  aeeitum  ferrent  in  castra,"  Tacit.  Anna/.  15.  53. 


334  AENEIDEA      [721-725  haec— locokvm 


721-725. 

HAEC  FATIS  LATOS  HUMEROS  SUBIECTAQUE  COLLA 
VESTE  SUPEK  FULTIQUE  IXSTERNOR  PELLE  LEOMIS 
SUCCEDOQUE  ONERI  DEXTRAE  SE  PARVUS  lULUS 
IMPLICUIT  SEQUITURQUE  PATREM  NON  PASSIBUS  AEQUIS 
PONE  SUBIT  CONirX  FERIMIR  PER  OPACA  LOCORIM 


Latos  HUMEROS,  &c.,  .  .  .  LEONis. — "  Instravit  Aeneas  humeris 
vestem,  vestique  pellem,"  Heyne. 

'■  Brcit'  ich  daratif  ein  geM-and  unci  die  hatit  des  gelblichen  lowen."' 

Vosf!. 

Certainly,  and  for  many  reasons,  not  the  meaning  :  (1),  because 
Aeneas,  about  to  undertake  a  perilous  flight  with  his  father  and 
SACRA  on  his  shoulders,  should  not  load  himself  with  two  outside 
coverings  when  one  was  sufficient.  (2),  because  Agamemnon, 
issuing  out  at  night,  puts  on  over  his  tunic  only  the  lion's  skin, 
Hom.  //.  10.  23: 

a/j.(pi  5'  67r€iTa  Sa(potvov  efffcraro   Sep/xa  KeovTO s, 

and  Dolon  (//.  10.  33 4)  only  the  wolf's  skin  : 

icrcraTO  5'  fHToaBiv  pivov  iro\ioio  \vkoio. 

(3),  because  the  lion's  skin  was  the  sole  (outside)  covering  of 
Hercules,  the  rough  block  out  of  which  courtly  Aeneas  is  hewn. 
And,  (4),  because  the  construction  hy  hendiadys,  so  usual 
with  our  author  elsewhere  [compare  9.  306  : 

' '  dat  Niso  Mnestheus  pclletn  honcntesque  leonis 
exuviae," 

not  two  objects,  viz.,  a  skin  and  a  lion's  spoils,  but  the  single 
object,  a  lion's  skin,  twice  described]  affords  the  unexception- 
able meaning  :  rug,  or  cover  of  lion's  skin. 

Veste  fulvique  PELLE  LEONIS,  a  rug  of  lion's  skin.  I  say 
rug,  not  garment,  because  Aeneas  represents  himself  as  "  super- 
instratus"  with  it,  and  superinsternor  points  directl3'-to  a  rug 


721-725  HAEc— LocoRoi]         BOOK  II.  335 

sucli  as  is  laid  or  spread  upon  a  bed,  or  Hour,  or  hearth,  or  table, 
or  horse,  not  to  a  garment  for  the  person.  Compare  Sil.  7  (p. 
105)  of  Hannibal : 

.     .     .     ■ '  iaui  membra  ciibili 
digit,  etfiilri  circumdat  7;e//<!  leoiiis, 
qua  super  instratos  proieetiis  gvamine  campi 
presserat  ante  toros,'" 

where  we  have  not  only  the  precise  "'  fulvi  pelle  leonis  "  and 
"  superinsternor  "  of  our  text,  but  the  double  use  of  the  vestis, 
fii'st  as  a  rug  to  lie  on,  and  then  as  a  wrapper.  See  Rem.  on 
2.  682. 

Yestis,  generally,  is  any  outside  cover,  whether  of  bed, 
table,  or  person.     See  Lucret.  2.  34  : 

"nee  calidae  citius  deeedunt  corpora  febres, 
textilibus  si  in  pictiiris  ostroque  rubenti 
iacteiis,  quam  si  plebeia  in  vcsfc  cubandum  est." 

Aen.  1.  6If3 : 

"'  arte  laboratae  vestcs  ostroque  superbo." 

Oelsus,  cle  Medicina,  1.  3  :  "  per  autumnum  vero,  propter  caeli 
varietatem,  periculum  maximum  est.  Itaque  neque  sine  veste 
neque  sine  calceamentis  prodire  oportet."  The  corresponding 
Greek  term  et/Lia  is  also  applied  to  the  coverings  of  the  floor  or 
ground,  carpets,  as  Aesch.  Again.  921 : 

/U7j5    ei/j-aat  ffrpucraff    €iTi<p9ovoy  ■tropou 
ridei. 

Insternok. — This  word,  properly  applied  to  the  ^(pnnria  or 
covering  of  the  horse  (the  modern  saddle-cloth  and  ancient 
saddle ;  compare  7.  277  : 

"  histrnfos  ostro  alipedes  pictisqiie  tapetis"') 

shows  unmistakeably  Aeneas's  tacit  comparison  of  himself  with 
a  horse  equipped  for  and  receiving  his  rider  on  his  back.  The 
allusion  is  continued  in  succedo  oneri,  the  term  succederc 
being  commonly  applied  to  horses  or  other  animals  yoked  or 
put  to  a  carriage  or  other  burthen,  as  3.  541 : 

"  sed  tamen  idem  olim  cumc  succederc  sueti 
((uadnip.:dos.  et  frena  iugo  conoordia  ferre.'" 


336  AENEIDEA      [721-725  haec— locoeim 

Sequiturque  patrem  nox  PASsiBus  AEQUis. — The  picture 
presented  is  tliat  of  the  child  in  his  father's  hand,  and  striving 
to  keep  up  Avith  him  ;  but,  having  shorter  legs  and  taking  shorter 
steps,  not  quite  abreast  with  him,  and  trotting  while  the  father 
walks.  A  similar  picture,  except  that  both  parties  are  running, 
is  presented  by  the  words,  "nianu  parvum  nepotem  trahit," 
2.  320.     Compare  also  Stat.  Theh.  5.  Jj.^!  : 

"  audet  iter  magniqiie  seqiiens  vestigia  mutat 
Herculis,  et  tarda  quamvis  se  mole  ferentem 
vlx  cursu  tener  aequat  Hylas." 

Horn.  OcL  15.  m : 

TraiSa  "yap  avSpos  67)Os  evi  fieyapois  ariTaWco, 
Kip5a\eov  Stj  roiov,   afia  rpoxofDVTa  Bvpa^f 
rov  Kev  ayoifi   eiri  vtjos'  o  S'  v/iiv  {xvpiov  wvov 
aAcpoi,  oTTrj  irepaa'rjTf  /cor'  aWodpoovs  avdpanrovs. 


Sil.  4.  30 


.     .     .     "  dextra  laevaque  trahuntur 
parvi,  Hon  aequo  comitantes  ord'ute,  nati.'' 


Yal.  Flacc.  1.  704  : 

.      "  acrisoua  volucer  cuiu  Daedalus' ora 
prosiluit,  iuxtaque  eonies  brevioribns  aUs." 

Senec.  ad  Mioxiam,  11  :  "  Hue  [ad  mortem]  omnis  ista  quae  in 
foro  litigat,  in  theatris  desidet,  in  templis  precatur  turba,  dispart 
gradu  vadit"  [/.  e.,  some  quicker,  some  slower,  some  walking, 
some  running]. 

SeQUITUR  PATREM  [lulus]  ;    PONE   SUBIT   CONIUX. — luluS  haS 

his  hand  in  Aeneas's,  and  sequitur  haud  passibus  aequis,  goes 
along  with  Aeneas,  keeps  company  with  Aeneas  :  Creusa  alone 
follows  behind  both.  This  meaning,  viz.,  to  go  along  with,  to 
accompany  as  an  inferior,  to  follow  the  lead  of,  without,  how- 
ever, being  actually  behind,  is  a  very  common  one  of  sequi. 
See  Senec.  Hippoi.  8kk  (Theseus  speaking)  : 

.     .     .     "  hcu,  labor  qxiantus  fuit 
Phlegethonte  ab  imo  petere  longinquum  aetbera, 
pariterque  mortem  fugere,  et  Alcidem  ^qn')  .'" 


721-725  HAEC— locokum]        EOOK  II.  337 

Ovid,  Amor.  2.  I4.  1  : 

"  quid  iuvat  immunes  belli  cessare  pueUas 
nee  fera  peltatas  agmina  velle  sequi" 

[itof  follow  behind,  but  go  along  witli  as  inferior].    Ibid.  3.  8.  25  : 

"  discite,  qui  sapitis,  uon  quae  nos  scinius  iuertes, 
sed  trepidas  acies  et  fera  castra  scqid.'" 

Ovid,  Fast.  1.  1^19  : 

"  t'astus  iuest  pulclivis^,  scquitarqxxQ  superbia  formam." 

And  our  author  himself,  Aen.  U-  084  :  "  sequar  atris  ignibus 
absens,"  where  see  Eem.  The  Greeks  made  a  jirecisely  similar 
use  of  iTTsaBai,  as  Horn.  //.  16.  lolj.  (of  Achilles'  horse  Pedasus) : 

OS  Kai  durjTos  ewu,    eve 6'  nrirois  adavaToiai. 

NoN  PAssiBiTs  AEQUis,  not  kccpiiKj  pace  with  Jiiin.  Compare 
Val.  Flacc.  3.  485  : 

.     .     .     "■  petit  excelsas  Tirjmthius  ornos  ; 
haeret  Hylas  lateri,  ^;ff«««sque  moratur  uiiquos." 

Stat.  Thcb.  11.  321  (of  Jocasta) : 

"  nou  eomites,  non  ferre  ipsae  I'cstiyla  natae 
acqtm  A-alent.  tantum  miserae  dolor  ultimus  addit 
robur,  et  exsaugues  crudcscunt  luctibus  anui." 

Eerimur  per  opaca  locorum. — Opaca,  not  dark,  but  only 
sliady ;  not  so  dark  but  that  one  could  see  the  way.  Compare 
Plin.  Epid.  7.  21  :  "  Cubicula  obductis  velis  opaca,  nee  tamen 
obscura,  facio."  Also  Plin.  Epist.  8.  8  :  "  Modicus  collis  assur- 
git,  antiqua  cupressu  nemorosus  et  ajjacus.'"' 


lUvMiy,  AtNEIUEA,  VOL.  1).  22 


338  AEJ^EIDEA  [729-759  susrExsu^i— ArKAs 

729-759. 

SUSPENSUM — AURAS 


VAIi.  LEGT.  (vs.  738). 

FATO  NE  I  Pal.     II   -^.v.     Ill  Veu.,  1471  and  U7o ;  Mod.;  R.  Steph.  ; 
P.  Mamit. 

FATONE  II  -oV.  Ill  D.  Heins. ;  N.  Heins. ;  Philippe  ;  Heyne  ;  Pott. ;  Hai'pt; 
Wagii.  {Led.  Virg.  and  Praest.). 

PATO  EST  III  Peerlk. ;  Dietscli ;  Lad. 

EATO  MI  III  Ribbeck. 


VAR.  LECT.  (vs.  lob). 

AXIMO  SIMTJL  I  3Ied. 

AXIMOS,  siMUL  III  P.  Mamit.  ;  LaCerda;  D.   Heins.;  N.  Heins.  (1670)  ; 
Phil.  ;  Hej^n. ;  Bnmck;  AVakef. ;  Wagn.  (ed.  Heyn.) 

AXIMO,  SIMUL  I  P(r7.  (aximo*  •  simul).  Ill  Voss;  Lad.;  Hanpt ;  Wagn. 
[Lect.  Virrj.  and  ed.  1861) ;  llibb. 


SusPENSUM,  "  sollicitum,"  Servius,  Heyne.  No ;  suspexsum  is 
not  "  aoUieitum,"  equivalent  to  anxious,  uneasy;  hut  susjjended, 
Itung  hdu'een  hope  and  fear,  and  so  irresolute,  undecided,  not  know- 
ing whether  to  go  on  or  stop.  See  Eemm.  on  2.  114,  and  3.  372. 
Heu!  misero,  &c.,  .  .  .  iNCERTUM  (vss.  738-740). — "  Ex- 
cusationes  istae  ad  triplex  caput  reducuntur ;  aut  ad  deos  et 
fata,  quae  eripuerunt ;  aut  ad  Aeneam,  qui  non  potuit  ani- 
madvertere  ;  aut  ad  Creusam,  quae  disparuit  subsistens,  errans, 
sedens  prae  lassitudiue,"  La  Cerda.     ''  Coniux  [_niihi^  misero 

EREPTA    CREUSA     EATOXE     SULSTITIT,     an    ERRAYIT    DE    VIA,    a)l 

LASSA  RESEDiT,"  Pleyue  ;  approved  of  both  by  Wimderlicli 
and  Forbiger.  ''  Musste  sie  naeli  dem  willen  des  scliicksals 
steben  bleiben,  um  von  den  feinden  getodtet  zu  werden,"  Lade- 
wig.  I  agree,  bowever,  entirely  with  Servius  :  "  fato  erepta 
CREUSA,  suBSTiTiTXE  EitRAviTXK  VIA."      Aeiieas  is  Certain  of 


*  IliLLcft  hua  uuiilted  the  puiiil 


729-7.3<)  srsn-NsiM — auras]  TiOOTv  IT.  009 

one  thing  and  of  one  thing  only,  viz.,  that  Creusa  was  miseuo 
FATO  EREPTA.  How  it  happened  that  she  was  ^misero  fato 
EREPTA  was  entirely  nnknown  to  him — remained  wrapt  in 
obscurity ;  it  might  have  been  that  she  had  stopped  short,  being 
afraid  to  go  on,  or  that  she  had  missed  her  way,  or  that  she  had 
grown  weary,  and  sat  down  to  rest.  He  could  not  tell  in  which 
of  these  three  possible  ways  it  had  happened ;  but  certain  it  was 
that  she  had  been  misero  fato  erepta. 

FaTOXE    erepta    creusa     SUBSTITIT  =   SUBSTITITXE     CREUSA 

EREPTA  FATO,-  exactly  as  10.  668  :  "  tanton'  me  crimine  dignum 
duxisti "  -  "  duxistine  me  dignum  tanto  crimine,"  not  only 
FATONE  and  "tanton',"  but  substitfc  and  "  duxisti"  occupying 
the  same  positions  both  in  theii'  respective  verses  and  respective 
sentences.      See  Eem.  on  "Pyrrhin'  connubia  servas?"  3.  319. 

MiSERO  FATO  EREPTA. "  J///(/  MISERO  EREPTA  FATO,"  HeynC, 

Wunderlich,  De  Bulgaris,  Wagner,  Forbiger,  and  Conington.  I 
have  two  reasons,  however,  for  thinking  that  misero  certainly 
belongs  to  fato,  and  not  to  "  mihi "  understood :  First,  the 
personal  pronoun  is  usually  expressed  when  miser  is  applied 
to  the  speaker  in  the  third  case,  as  Ee/.  2.  58  :  "  hen !  heu  ! 
cpiid  volui  misero  mihi  ?''  Am.  2.  70  :  "  aut  cpiid  iam  misero 
mi/n  denique  restat  ?  "  Aeii.  10.  81^9  :  "  heu  !  nunc  misero  mihi 
demum  exitium  infelix."  .Seeing  that  our  author  has  thought 
it  necessary  to  supply  the  personal  pronoun  to  "misero  "  in  these 
instances,  in  which  there  was  no  ambiguity  to  be  apprehended 
from  its  omission,  and  yet  has  not  supplied  it  in  our  text  where 
there  was  the  ambiguity  arising  from  the  near  vicinity  of  fato, 
I  conclude  that  there  is  no  pronoun  at  all  to  be  supplied,  and 
that  the  adjective  really  belongs  (as  at  first  sight  it  appears  to 
do)  to  the  substantive  expressed ;  compare,  only  three  lines  pre- 
ceding, 

HIC    MIHI    XESflO  QUOD    TREPIDO    MALE  MMEX  AMICUM 
fONITSAM    EllIJ'lIT    MEXTEM. 

And  secoiiflly,  fato  erfpta,  ^cithouti\\Q  addition  of  miseho, 
means  died  a  natural  death  (see  Livy,  3.  50  :  "quod  ad  se  atti- 
neat,  uxorem  sibi  /afo  oreptum  ;"  also  Aen.  !+.  696  and  liem.)  ; 
icit//  th-^  addition  of  misi: ro,   fato  kkkpta  means  di^'d  a  rio/mf 


340  AEXETDEA  [729-7.50  srspKxs^or— att.as 

fleatli,  the  only  kind  of  death  which  can  be  meant  by  Aeneas. 
( 'Ompare  Aen.  Ij..  20  :  "  miseri  post  fata  Sychaei."  Aen.  1.  225  : 
"  cnideUa  secum  fata  Lyci."     Aen.  If.  696  : 

.     .     .     "  peiibat 
sod  misero  ante  diem  siibitoriue  nocensa  furore." 

Defuit  (vs.  744),  well  opposed  to  venimus  ;  the  two  words 
of  so  opposite  significations  corresponding  exactly  to  each  other, 
not  merely  prosodiacally,  but  in  emphasis  arising  from  position, 
each  being  last  word  of  its  OAvn  clause,  first  word  of  its  own 
verse,  and  separated  by  a  pause  from  the  sequel.  See  Rem.  on 
"  era,"  2.  247,  and  compare  "  substitit,"  2.  243. 

Et  riirsus  caput  obiectare  periclis. — Compare  Bill. 
Sacr.  [Vulg.]  f^.  RcgHm,  25.  27  :  "  Snhlevavit  Evilmerodach  rex 
Babjdonis,  anno  quo  regnare  coeperat,  cajnd  loachin  regis  luda 
de  carcere." 

SiMUL  IPSA  silextia  terrext. — So  Tacitus  [Hist.  3.  8^), 
not  less  finely  of  Yitellius  :  "In  palatium  regreditur,  vastum 
desertumque  .  .  .  ferret  so/itiido  et  tnecntes  loci.'''  Compare  also 
Schiller,  Breiut  ron  Messina  : 

"  es  sclircclt  micli  selbst  das  ■\vesenlose  schveigenP 

Si  forte  pedem,  si  forte  tulisset. — Compare  Ovid,  Heroid. 
13.16!i: 

"  slvc,  qTiod  hen  timco  I  uve  sui)erstes  eris." 

Exsuperaxt  flammae,  furit  aestus  ad  AURAS. — See 
Schiller,  Wilhehn  Tell,  act  5,  sc.  1 : 

"  die  flammo  prasselud  sclion  ziim  himmel  schlug." 

Auras,  the  sky  ;  exactly  as  Eel.  1.  57 : 

"  hinc  alta  sub  rupe  canet  frondator  ad  auros  ;'' 

and  Claud.  Eeipt.  Pros.  p.  199  :  "  quid  incestis  aperis  Titanibus 
auras  ?^'  in  both  which  passages  "auras"  is  the  sky;  in  the 
former,  as  in  oiu'  text,  literally  and  simply  the  sky,  in  the  latter 
the  sky  figuratively,  /.  e.,  the  upper  world,  on  which  the  sky 
looks  down  and  shines,  as  contrasted  with  the  lower  world  to 


709-770  TMrT.F.VT— OT.YMT-T  |      BOOK    IT.  ,341 

which  the  Titans  are  condemned  and  on  which  the  sky  nevei- 
looks  down  or  shines.     Compare  also  Ovid,  10.  178 : 

"  quem  prius  aerias  libvatum  Phoebus  in  auras 
misit,  et  oppositas  disiecit  ponclere  nube?  ;" 

and  Yal.  Flacc.  6.  oD  : 

"'  taudem  dulces  iain  cassiis  in  auraa 
respicit,  ac  nulla  caelum  reparabile  gaza," 

in  the  former  of  which  passages  "  am^as,"  simply  and  literall}^ 
the  sky,  is  repeated  with  a  sliglit  variation  in  "  nuhes,"  and  in 
the  latter  of  which  passages  "  anras,"  simply  and  literally  the 
sky,  is  repeated  with  a  similar  slight  variation  in  "  caelum." 


769-779. 

IMPLEVI — OLYMn 


Tmple^-i  .  .  .  ^•ocAVI. — Compare  Orpheus  calling  on  Eury- 
dice  in  the  fourth  Georgic,  and  Pope's  fine  imitation  {Ode  on  St. 
Cecilia's  Day)  : 

"Eurydice  the  M-oods, 
Eurydiee  the  floods, 
Eurydice  the  rocks  and  hollow  mountains  rung." 

Infelix  simulacrum  (ipsius  creusae)  theme ;  ipsius  umbra 
CREUSAE,  first  variation;  nota  maior  imago,  second  variation. 

Simulacrum,  /i/ieness,  itnage,  facsimile,  nothing  more.  Com- 
l)are  Cicero,  de  Invent.  Rhet.  2.  1  (of  Zeuxis)  :  "Helenae  se 
pingere  simulacrum  velle  dixit." 

Et  kota  maior  imago. — It  is  the  beholder's  fear  makes  the 
ghost  appear  larger  than  life.  The  real  living  Esmeralda,  taken 
for  her  own  ghost  by  Claude  Frollo,  appeared  to  be  above  her 
usual  size,  Victor  Hugo,  Not.  Dame,  U.  /  .•  *'Elle  lui  pnrut  plus 
grandf  quo  lorsqu'  olio  vivait."     To  a  not  very  dissimilar  fear 


o42  AENEIDEA    [709-779  nrpr.EVi— olympi 


is,  no  doubt,  to  be  traced  the  notion  of  tlie  superior  size  of  the 
gods,  if  not,  with  Lucretius,  the  very  notion  of  gods. 

Sic  affari,  theme  ;  curas  his  demere  dictis,  variation. 

"Fas,  fat  urn ;  '  non  fatum,  nee  interpres  fati,  lupiter,' " 
Wagner  {Praest.),  following  Heinsius.  And  so  Forbiger,  who 
adds :  "  Ceterum  ad  fas  non  supplendum  verbuin  est,  sed  iungen- 
dura  fas  sixit."  So  also  Voss,  Thiel,  and  Conington.  Neither 
the  meaning  of  fas,  nor  the  structure.  (1),  not  the  meaning 
of  fas,  for  how  would  that  meaning  answer  for  Sinon,  where  he 
says,  verse  157  : 

"/««  mihi  Graiorum  sacrata  resolvere  iiira, 
fas  odisse  viros,  atqxie  omnia  ferre  sni]  auras, 
si  qua  tegunt"  ? 

How  would  it  answer  for  Aeolus  where  he  sa^^s  to  Juno,  1.  81: 
"mihi  iussa  capessere  fas  est  ?"  How  would  it  answer,  verse 
402,  for  "lieu  nihil  invitis  fas  quenquam  Mere  divis?"  or  for 
3.  55,  where  Polymnestor 

"/ff*  omne  aLiumpit,  Polj'doium  oLtiuncat,  &c.," 

or  how  would  it  answer  in  any  one  of  the  numerous  plades  in 
which  our  author  has  used  the  word  ?  No,  no  ;  fas  is  here  as 
everywhere  divine  sanction,  ijeiinission^  license,  and  differs  from 
licet  only  in  being  more  solemn  and  referring  always  to  the 
permission  granted  by  laws  above  human.  While  fatum  is 
positive  and  obligatory,  fas  is  permissive  and  optional;  while 
fatum  is  what  must  happen,  fas  is  what  may.  So  far,  there- 
fore, from  fas  being  equivalent  to  fatum,  it  is  as  directly 
opposed  to  it  as  permission  is  to  obligation,  as  may  to  must.  To 
do  anj-thing  except  according  to  fas  involved  responsibility 
and  punishment,  to  do  anything  except  according  to  fate  was 
impossible.  The  relation  of  fas  was  to  the  innocence  or  guilt 
of  the  act  in  the  eye  of  heaven,  the  relation  of  fatum  was  to 
the  physical  occurrence.  The  same  act  could  therefore  be,  and 
in  the  case  of  every  great  crime  actually  was,  at  one  and  the 
same  time  contrary  to  fas  and  according  to  fatum;  c.r.  gr., 
Polymnestor  murdering  Polydorus  "  abrumpit  omne  fas,"  while 
he  is  all  the  time  onlj'  fulfilling  fatum.    {'2),  nor  is  the  struc- 


7G9-779  iMi'LKvi — oly:mi'i]     BOOK  II.  343 

ture  FAS  siMT,  because  the  son,  the  permission,  the  lawfulness, 
is  contained  in  the  very  notion  fas.  In  other  words,  it  is  im- 
possible for  FAS  to  permit,  fas  itself  being  permission.  The 
structm^e  is  fas  efif,  exactly  as  the  structure  is  "  fas  est "  both 
at  verse  157  and  verse  158,  quoted  above ;  as  it  is  "  fas  est," 
Georg.  If.  358  :  "  \fas  illi  limina  divum  tangere,'  ait ; "  and  as 
it  is  "  fas  est,"  4.  350  :  "et  nos  fas  extera  quaerere  regna."  Nor 
is  FAS  est  only  the  true  structure,  it  is  also  the  most  emphatic ; 
the  pause  after  fas  throwing  a  very  strong  emphasis  on  that 
word  (see  Eem.  on  2.  247),  while,  on  the  contrary,  the  struc- 
ture fas  sixit  furnishes  us  with  a  sing-song  Ime  in  which  there 
is  no  prominent  or  emphatic  word.  Nor  is  the  structure  only 
the  most  emphatic  ;  it  affords  also  the  most  elegant  line  and 
most  according  to  oui-  author's  usual  manner  (see  Eem.  on  3.  2) ; 
fas  and  aut  ille  sinit  superi  regnator  olympi  not  beino- 
two  pel-missive  authorities,  fate  and  fate's  interpreter,  Jupiter, 
but  one  permissive  authority  only,  viz.,  Jupiter,  the  permission 
being  expressed  in  fas,  and  more  fidly  explained  and  set  out  in 
iLLE  SIXIT  SUPERI  REGXATOR  OLYMPI :  in  other  words,  FAS  being 
the  theme,  of  which  ille  sixit  superi  regnator  olympi  is  the 
variation.  (See  Rem.  on  1.  550).  If  I  may  use  a  very  fami- 
liar illustration,  Creusa  says  to  Aeneas,  "  you  are  not  allowed, 
Jupiter  will  not  pennit  it,"  as  a  little  sister  says  to  her  little 
brother,  or  a  little  schoolgii-l  to  a  little  schoolboy,  "  you  are  not 
allowed  to  do  that ;  papa  (or  the  master)  will  be  angry  at  you." 
See  Rem.  on  "fata  obstant,"  6.  438,  and  on  "  immortale  fas," 
9.  95. 


;J44  AENEIDEA  [781-784  et— ceeisae 


781-784. 

ET  TERKAM  HESPERIAM  VENIES  UBI  LYDIUS  AE.VA 
IM'ER  OriMA  VIRVM  LENI  ELUIT  AGMINE  TYBRIS 
ILLIC  RES  LAETAE  REGIS UMQUE  ET  REGIA  CONIUX 
PARTA  TIBI  LAtRYMAS  DILECTAE  PELLE  CREUSAE 


Ubi  LYDIUS,  &c. — Comp.  Schiller,  Wilhehn  Tell,  act  2,  sc.  2  : 
"  wo  jetzt  die  Muotta  zwisclieu  wiesen  rinnt." 

AiivA  oPiMA.— "  Terra  fertilis,"  Donatus.  "  Fruitful  fields," 
Surrey.  No;  opimus  is  not  f rait  ful,  hut  in  j^f'if^ic  condition; 
in  that  condition,  sciz.,  of  which  fruitfulness  is  the  consequence. 
Land  is  opima  {in  jji-iuic  condition,  or  of  the  best  quality)  before 
it  bears,  and  even  before  the  seed  is  put  into  it;  it  is  not  fruitful 
until  it  bears.  Accordingly,  both  adjectives  are  applied  by  Cicero 
[de  imjj.  Pomp.  6)  to  one  and  the  same  land :  "  regio  opima  ef 
fertilis  ; "  and  the  opima  arva  of  Virgil  are  exactly  the  iriuQa 
apovpa  of  Homer,  //.  18.  olj.1 ;  Od.  2.  328,  and  the  Trieipa  of 
Find.  Nen/.  1.  U  : 

apiffrevoLffav  evKapirov  x^ovos 
'S.MiKiav  TT  leipav. 

Opimus  has  precisely  the  same  meaning  when  applied  to  ani- 
mals :  viz.,  in  prime  condition :  not,  as  incorrectly  stated  by 
Gresner,  and  even  by  Forcellini,  ,/r/i  (pinguis);  fatness  being 
only  one  of  the  qualities  necessary  to  entitle  an  animal  to  be 
styled  opimus.  This  primitive  sense  of  opimus  (to  which  its 
meanings  in  the  expressions  spolia  opima,  opima  facun- 
dia,  &c.,  are  but  secondary),  is  expressed  in  French  by  the 
phrase  "  en  bon  point.'' 

Dryden  has  had  his  reward  with  the  English  reader  for 
giving  himself  no  trouble  about  such  niceties,  but  substituting 
at  once,  for  the  Virgilian  thought,  wliatever  idea^  suited  ad 
cdptum  ru/fji,  came  first  into  his  mind  : 


7R 1-784  ET— cuei-sae]         BOOK  II.  345 

"  where  gentle  Tiher  from  his  bed  bohohls 
the  flowery  meadows  and  the  feeding  folds." 

Yirgil  is  innocent  of  all  Lut  the  first  three  words. 

Arva  inter  opima  virum. — With  Heyne  I  refer  virum  to 
ARVA,  and  not  with  Biirmann  and  Forcellini  to  opima  :  (1), 
because  Yirgil,  on  the  other  occasions  on  which  he  has  used  the 
word  opimus,  has  used  it  absolutely.  C^),  because  opimus 
in  the  forty  examples  of  its  use  quoted  by  the  industry  of 
Forcellini  stands  absolute  in  thirty- eight,  and  only  in  two  is 
connected  with  a  case,  which  case  is  not  the  genitive,  but  the 
ablative.  (3),  because,  even  though  it  had  been  the  practice  of 
Virgil,  or  of  other  good  authors,  to  join  opimus  to  the  geni- 
tive, the  phrase  opima  virum  were  neither  elegant  nor  poetic, 
and  had  besides  not  failed  to  recal  to  a  Roman  reader  or  hearer 
the  "  segetes  virorum"  of  Cadmus,  than  which  no  allusion  could 
have  been  more  mal-a-propon — Manil.  3.  8  : 

"  Colcliida  nee  rcferam  vendcuteni  regna  parentis, 
et  laceruni  fratvem  stupro,  scgctesqu.&  virorum, 
tauronimque  truces  flamnias,  vigilemque  draconem." 

(4),  because  opima,  taken  absolutely,  is  in  perfect  unison  with 
the  plain  intention  of  the  apparition,  viz.,  to  recommend  Hes- 
peria  to  Aeneas ;  taken  in  connexion  with  "\irum,  contradicts 
that  intention,  a  country  being  the  less  eligible  to  new  settlers, 
in  the  direct  ratio  in  which  it  is  already  opima  ^irum.  (5;,  be- 
cause we  have  {Acn.  10. 11^.1)  : 

.     .     .     * '  ubi  piuguia  culta 
exercentqiic  viri,  I'actolosqne  imgat  auro," 

where  not  only  the  structure,  rhythm,  and  thought  correspond 
with  those  of  our  text,  but  even  the  separate  word — "  ubi "  beino- 
the  same  in  both,  and  "pinguia  "  answering. to  opima,  "  culta" 
to  ARVA,  "viri  "to  virum,  "Pactolos"  to  tybris,  and  "irri- 
gat"  to  FLUiT.  And,  (O),  because  in  the  account  of  the  ful- 
filment of  the  prophecy,  8.  63  (where  we  cannot  but  suppose  our 
text  was  present  in  a  lively  manner  to  our  author's  mind),  it  is 
"pinguia  culta." 

Arva  virum,  as  '*  saecuUi  virum,"  Gcorg.  S.  395. 

nn.VRV,  AKNKIDKA,  VOL.    U.  23 


.340  AENEIDEA  [781-784  ex— ckeusae 

Lf.ni  FLUir  AGMiNE. — It  is  difficult  to  determine  in  wliich 
of  three  possible  senses  "agmen"  is  liere  to  be  understood; 
whether  in  the  sense  of  a  body  consisting  of  several  parts  and 
in  motion,  or  in  the  sense  of  a  body  consisting  of  several  parts, 
considered  abstractedly  from  its  motion,  or  in  the  sense  of  the 
motion  of  a  body  considered  abstractedly,  no  matter  whether 
consisting  of  several  parts  or  not. 

If  in  the  first  of  these  senses,  we  have  the  picture  presented 
to  us  of  the  innumerable  waters  which  make  up  the  Tiber  stream 
inarching  quietly  and  in  good  order  through  the  countr}^  the 
very  picture,  only  less  detailed,  which  we  have  at  0.  2-3,  of  the 
Granges  and  Nile : 

' '  iamque  omnis  cainpis  cxorcitus  ibat  apertis 


ceu  septeni  siu-gens  scdatis  ainiiibus  altus 
per  taciturn  Ganges,  aut  pingui  fluminc  Nihis 
cum  refluit  campis  et  iam  se  condidit  alveo." 

If  ill  the  second  sense  we  have  the  same  picture,  the  motion  of 
the  compound  body,  the  "agmen"'  being  expressed  not  as  in 
the  former  case  twice,  viz.,  both  by  agmixe  and  by  flu  it,  but 
by  FLUiT  alone.  If  in  the  third,  we  have  no  longer  the  picture 
of  the  waters  composing  the  river,  but  only  of  the  river  alone 
flowing  with  gentle  march,  as  Steph.  Byz.  (of  the  river  Partlie- 
nius)  :  cut  to  j/jojjuaiov  kcu  TrapdavwCiQ  tov  piVfxaTog' 

It  is  in  the  last  of  these  senses,  as  the  simjplest,  I  think  our 
author  has  used  the  expression  agmixe  in  our  text ;  and  Servius 
is  right  in  his  gloss  :  "  lexi  agmixe,  leni  impetu."  Compare 
2.  212  :  "  Illi  agmine  certo  Laoeoonta  petunt,"  where  "  agmine 
certo"  is  mre  and  steady  march,  and  where  Servius  is  again  right 
in  his  gloss,  "  itinere,  impetu."  See  Rem.  on  2.  212.  That 
AGMIXE  in  our  text,  no  less  than  at  verse  212  of  this  book,  refers 
to  motion  only,  and  not  at  all  to  composite  nature  or  aggrega- 
tion, is  shown  further  by  the  application  by  Silius,  14.  442,  of 
agmen  to  the  motion  of  a  simple  uncompounded  body  : 

.     .     .     "  trcmulo  renit  ri'/7«jiwf  for««.^,' 
ct  Xeptuuicolae  transverboat  ora  Tcloni^." 


78.3-802  xox — diem]  BOOK  II.  _  347 

DiLECTAE,  not  merely  hred  but  loved  by  choice  or  preference. 
Au  exact  kuoA\iedge  of  the  meaning  of  this  word  enables  ns  to 
observe  the  consolation  which  Creusa  ministers  to  herself  in  the 
delicate    opposition    of  dii,ectae   creusae    to    kegia    coniux 

PARTA. 


785-802. 

jS'ON  ego — DIEM 


VAR.  IKGT.  (vs.  794). 
soM>'0  I  Med.  (Fogg.)   Ill  Scrv.  ;  Veu.  1470  ;  Aldus  (I-IU) ;  P.  Mauut. 
lUMO  III  Macrob.  Sat.  i.  o;  Mauil.  1.  822;  Wakefield.     Compare  .1^??. 

J.  7iO ;   Georr/.  ;.  .'^99. 

0  Vat,  Eoin.,  Vrr.,  Si.  Gall. 


Nox  EGO  .  .  .  xuRus.     Compare  Shakespeare,  Anton,  and  Clcop., 
act  5,  sc.  2  (Cleopatra  speaking)  : 

.     .     .     "  kiioM',  sir,  that  I 
w\\\  not  wait  pinioued  at  your  master's  court, 
noi-  once  be  chastised  Avith  the  sober  ej'e 
of  duU  Ootavia.     Shall  they  hoist  me  up, 
and  show  me  tu  the  shouting  varlotry 
of  censuring  Rome  ?  " 

NoN  EGO  ASPiciAM,  AIT  iBO  ;  just  as  3.42  :  "  non  Troiatulit, 
ant  cruor  hie  manat,"  In  both  of  these  places  our  modern  idiom 
would  use  (as  Shakespeare,  in  the  passage  just  quoted)  the  nega- 
tive not  the  affirmative  conjunction. 

Hakc  lbi  dicta,  &c.,  .  .  .  IMAGO  (vss.  790-793)  : 

"  this  having  said,  she  left  nic  all  in  tears, 
and  minding  much  to  speak ;  but  she  was  gone, 
and  subtly  fled  into  the  weightless  air. 
Thrice  ruught  T  with  mine  arms  to  accoll  hor  neck: 


348  AETsEIDEA  [78.5-802  soy—vimr 

thrice  did  uij'  hauds'  vain  hold  the  image  escape, 

like  nimble  winds,  and  like  the  flying  dream. 

So,  night  spent  ont,  return  I  to  my  feres : 

and  there,  M'ondering,  I  find  together  swarmed 

a  new  number  of  mates,  mothers,  and  men  ; 

a  rout  exiled,  a  wretched  multitude, 

from  each-where  flock  together,  prest  to  pass 

with  heart  and  goods  to  M'hatsoever  land 

by  sliding  seas  me  listed  them  to  lead. 

And  now  rose  Lucifer  above  the  ridge 

(if  lusty  Ide,  and  brought  the  dawning  light ; 

the  Greeks  held  the  entries  of  the  gates  beset : 

of  help  there  was  no  hope.     Then  gave  I  place, 

took  up  my  sire,  and  hasted  to  the  hill." 

Such  are  the  concluding  words  of  SuiTey's  translation  of  the 
second  book  of  the  Aeneid  ;  such  the  sweet,  chaste  voice,  whicli 
the  bloody  axe  of  an  obscene  and  rufl&an  king  silenced  for  ever, 
at  the  age  of  thirty — "  diis  aliter  visum.''  And  this,  let  the 
reader  observe,  is  blank  verse  in  its  cradle  ;  before  it  has  acquired 
the  sinewy  strength,  the  manly  dignity,  the  high,  chivalrous 
port,  of  Shakespeare  and  Milton.  Let  him,  further,  compare 
these  lines  with  the  corresponding  rhf/uies  of  Dryden,  and  then 
hear  with  astonishment  (astonishment  at  the  unequal  rewards 
of  human  deservings)  that  Surrey's  biographer  (Dr.  Nott) 
deems  it  praise  to  compare  him  with  that  coarse  and  reckless 
writer ;  and  that  Dr.  Johnson,  and  even  Milton,  was  so  little 
aware,  not  of  his  merits  only,  but  almost  of  his  existence,  that 
the  former  writes  in  his  life  of  Milton,  "  The  Earl  of  Surrey  is 
said  [is  said  .']  to  have  translated  one  of  Virgil's  books  without 
rhyme;"  and  the  latter  (Preface  to  Paradise  Lost)  claims  for 
his  great  poem  the  (perhaps)  only  praise  to  which  it  is  not  en- 
titled, that  it  is  "  the  first  example  in  English  of  ancient  liberty 
recovered  to  heroic  poem  from  the  troublesome  and  modem  bond- 
age of  rhyming."  Whoever  wishes  to  know  more  of  Surrey 
"  of  the  deathless  lay,"  and  has  not  access  to  Dr.  Nott's  Life  of 
him,  will  find  a  passing  mention  of  him  in  Eitztravers'  song  in 
the  La,)/  of  the  Last  Minstrel,  where  Sir  W.  Scott  only  too  little 
admires  and  pities  the  unhappy  youth,  only  too  little  execrates 
the  savage  Englisli  Tommodus  (rant.  r».  20) : 


TH.j  sn2  no\~7uk.m]  EOOK  TT.  ?,49 

"  thou  jealous,  ruthless  tyrant  I  Heaven  repay 

on  thee,  and  on  thy  childi'en's  latest  line, 
the  wild  caprice  of  thy  despotic  sway, 

the  gory  bridal  bed,  the  pliinder'd  shrine, 
the  murder'd  SniTcy's  blood,  the  tears  of  Geraldine  I" 

Deseruit  (791). — Observe  the  tender  reproaoli  oontained  in 
tliis  word;  observe,  also,  that  it  is  spoken,  not  of  Creusa  fon 
whom  the  exquisite  judgment  of  the  poet  is  careful  not  to 
tlirow  even  the  shadow  of  an  imputation),  but  of  the  appari- 
tion, against  which  it  falls  harmless,  while  at  the  same  time  it 
expresses  the  bereavement  of  Aeneas,  and  his  affection  towards 
his  vdie,  as  strongly,  nay  more  strongly,  than  if  it  had  been 
spoken  directly  of  (Jreusa  herself.  How  the  word  must  have 
soinided  in  the  ears  of  Dido!  Deseruit,  deserted;  therefore 
left  him  free  to  form  a  new  attachment. 

Ter  conatus  ibi  collo  dare  brachia  circum,  &c. — Oora- 
]mre  Dante,  Purcjat.  2.  80  : 

"  tre  volte  dietro  a  lei  le  mani  a^•vinsi, 
e  tante  mi  tornai  con  esse  al  petto." 

Different  but  no  less  striking,  no  less  affectionate,  is  the  cognate 
lliought  of  8aint  Ambrose,  ("  De  excessu  fratris  sui  Satyri," 
1.  19) :  "  0  amplexus  miseri,  inter  quos  exanimmii  corpus  obri- 
guit,  halitus  supremus  evanuit !  stringebam  quidem  brachia,  sed 
iam  perdideram  queni  tenebam." 

The  Darideis,  that  wild,  unequal,  and  irregular,  but  highly 
poetic,  effusion  of  the  neglected  Cowley,  is  a  paraphrase,  and  in 
man}'  places  almost  a  translation,  of  the  two  first  books  of  the 
Aeneid.  The  Lutrin  of  Boileau  ("  qui  fait  d'un  vain  pupitre  un 
second  lliow,''  Lutrin,  c.  1)  is  a  very  elegant,  witty  and  amusiug 
parody  of  the  second. 

Opibus  (vs.  799). — No  English  word,  perhaps,  comes  so  near 
to  the  use  of  opes  as  means.  The  word  is  used  in  precisely  the 
same  sense,  1.  575  : 

"  anxilio  tutos  dimittani,  '//>;V>/r.s(jiie  iuvabo," 

and  1.  '')()7  (where  see  Eem.) :  "povtaiifuravaril/ygmalionis  o/)f.s 
]iolago."     In  all  the  throe  places  opes  is  the  money,  clothes, 

HF.XRV,   ArNniUKA,    Vol..   II.  24 


350  AENETDEA  [785-802  xox— nraji 

provisions,  furniture,  guides,  and  means  of  transport,  and  appli- 
ances of  all  kinds,  necessary  for  a  long  journey ;  and  in  two  of 
the  places,  viz.,  in  oui'  text  and  at  1.  367,  not  only  for  a  long 
journey,  but  for  founding  a  colony  at  the  end  of  the  joui-ney. 

DucEBAT  DIEM  (vs.  802)  is  a  translation,  no  doubt,  of  the 
preceding  Lucifer,  or  ^wo-^opoc- 

The  compliment  which  Lucifer  paid  to  the  sun  every  morn- 
ino-,  thus  ushering  him  in  and  introducing  him  to  the  world, 
was  duly  paid  back  by  the  sun  to  Hesperus  every  evening, 
Eurip.  Ion,  1U8  (ed.  Fix)  : 

jTTTous  fifv  r]\avv'  fs  rfXevraiav  ipXoya. 
HAioj,  ((pfXKwv  kafJLwpop  EiT-mpov  <paos. 


AENEIDEA, 


BOOK   III. 


AENEIDEA. 


III. 


1-4. 


POSTQUAM  RES  ASIAE  PRIAMIQUE  EVERTERE  GENTEM 
IMMERITAM  VISUM  SUPERIS  CECIDTTQUE  SUPERBUM 
ILIUM  ET  OMNIS  HUMO  FUMAT  NEPTUNIA  TROIA 
DIVERSA  EXILIA  ET  DESERTAS  QUAERERE  TERRAS 


Res  ASIAE. — Ees,  thus  used  in  the  sense  of  power,  is  a  literal 
translation  into  Latin  of  the  Greek  Trpay/jiaTa,  as  Herod.  1.  46  : 
Mtra  OS  r]  Aarvayeio  tov  Kva^apsu)  riyfjuovir]  KaTatpeOtKra  viro 
Kvfiov  TOV  Ka^/3u(T£w  KUi  Tu  Twv  OfptTiwi'  7rpr]j /xciTa  av^avo- 
fiava  .  .  .  where  TrprjyfjiaTa  is  7;o?<vr. 

Ceciditque  SUPERBUM,  &c.,  .  .  . — Troia,  a  repetition  not 
only  in  thought,  but  in  expression  and  structure,  of  2.  624  : 

"  turn  vero  omne  mihi  vismn  considere  in  ignes 
Ilium,  et  ex  imo  verti  Neptunia  Troia T 

In  both  places  "  Ilium,"  owing  to  its  position  (see  Eem.  on  2. 
247),  is  emphatic,  and  "Neptunia  Troia"  is  its  complement. 
The  structm-e  is,  if  I  may  so  say,  Virgil's  habitual  structm-e. 
Compare  2.  778  : 

"  nee  te  hinc  coniitcm  asportare  Creiisam. 
f(i)i,  ant  ille  sinit  sn^ieri  regnalor  Olympi,''^ 

where  see  Rem. 

HEXRY,   AliXEIDEA,  VOI,.    II.  '2.^ 


352  AENEIDEA  [1-4  postquam — terras 

DivERSA  EXiLiA. — "  Multi  ad  illud  referunt :  '  magnum 
quae  sparsa  per  orbem.'  Constat  namque  diversas  orbis  partes 
tenuisse  Troianos,  ut  Helenus  et  Antenor  :  sed  melius  est  speci- 
aliter  hoc  Aeneae  dare,  qui  compulsus  auguriis  est  diversas 
terras,  hoc  est  in  diversa  regione  [codd.  h.  e.  e  reg.]  positas 
quaerere,"  Serv.  (ed.  Lion).  "  '  Diversa  exilia,  desertae 
teiTae,'  pro  terris  novis  ac  dirersis,  longinquis,  inhabitandis," 
Heyne.  "  Feme  verbannungen,"  J.  H.  Yoss.  "  Diversa, 
longinqua,  longe  reniota,"  Gossrau.  "Diversa  exilia,  posi- 
tum  in  contraria  parte  orbis  terrarum  exilii  locum,"  Wagn. 
(1861).     "Diversa,  widely  removed  from  Troy,"  Conington. 

The  essence  of  this,  the  first,  or  as  it  may  be  called,  the 
Servian  interpretation  of  the  passage,  is  that  only  one  exile  is 
spoken  of,  and  that  that  exile  is  in  a  remote  or  contrary  part  of 
the  world  from  Troy.  The  interpretation  is  false  in  both  its 
parts,  (1),  because,  in  no  one  of  the  other  six-and-thirty  in- 
stances of  our  author's  use  of  the  term,  is  diversus  applied  to 
a  plural  expressive  of  a  single  conception,  but  in  every  instance 
either  to  a  singular  expressive  of  a  single  conception,  or  to  a 
plural  expressive  of  plurality ;  (3),  because  it  remains  yet  to  be 
shown  that  in  any  one  of  these  six-and-thirty  instances  the  term 
is  used  in  any  other  than  its  well-established  sense  of  different, 
divers,  diverse — the  two  latter  words  being  neither  more  nor  less 
than  different,  divers  English  forms  of  the  identical  Latin 
word,  viz.,  divers-us.  Let  not  the  reader  be  alarmed.  lam 
not  going  to  drag  him  through  the  thirty-six  instances,  only 
through  one  of  them,  and  to  ask  him  Avhether  he  requires  to  be 
informed  more  explicitly  than  he  is  informed  by  the  "  septem  " 
of  Georg.  If.  292,  that  the  "  diversa  ora  "  there  spoken  of  are  not 
one  single  mouth  in  a  remote  or  contrary  part  of  the  world,  but 
different,  divers  mouths,  mouths  opening  in  different  directions, 
divergent.  And,  (8),  on  account  of  the  exact  parallel,  Liv. 
42.  8  :  "  post  banc  pugnam,  ex  diversa  fuga  in  unum  collect! 
Ligures,  quum  maiorem  partem  civium  amissam  quam  super- 
esse  cernerent  .  .  .  dediderunt  sese,"  where  any  doubt  that 
"  diversa  fuga  "  can  by  possibility  be  anything  else  than  fligJit 
in  dijfercut  directions,  scattered  fliyJ'f,  is  removed  by  the  just 


1-4  posiQUAM — terras]         BOOK  III.  353 

preceding  *'  inde  terror  iniectus  Liguribus :  diversi  iu  omnes 
partes  fugeruut."  The  di versa  exilia  of  our  text  is  there- 
fore to  be  understood  not  as  meaning  one  far  exile,  but  as 
meaning  different,  divers  exiles. 

What,  then  ?  What  are  these  divers,  these  different,  exiles  ? 
Are  they,  with  Cynthius  Cenetensis,  Aeneas's  own  exiles,  the 
successive  exiles  of  Aeneas  and  his  party  ? — "  Diversa  exilia  : 
exilia  Aeneae  haec  fuerunt.  Nam  Aeneas  venit  in  Chersone- 
sum,  Thi'aciam,  Macedoniam,  Arcadiam,  Cytheram,  Cretam, 
Epirum,  Siciliam  et  Africam."  I  think  not.  Desertas  terras 
being,  as  I  shall  by-and-by  show,  not  any  specific  desert  lands, 
but  the  desert  lands  of  exile  generally,  diversa  exilia  are  not 
any  specific  exiles,  are  not  Aeneas's  own  several  special  exiles, 
they  are  divers  exiles  generally,  the  divers  exiles,  the,  if  I  may 
so  say,  divergent  exiles  from  a  central  point,  which  are  the  usual 
lot  of  the  conquered  nation,  and  which  were  on  the  present  occa- 
sion the  lot  of  the  "  gens  Dardania,"  scattered  over  the  wide 
world  ("magnum  quae  sparsa  per  orbem")  ;  and  the  "  multi" 
of  Servius  (ed.  Lion)  ("  Multi  ad  illud  referunt  :  '  magnum 
quae  sj)arsa  per  orbem'  ")  are,  as  they  so  often  are,  nearer  right 
than  either  Servius  himself  or  Cynthius.  The  two  indefinite 
plurals,  exilia  and  terras,  are  thus  perfectly  in  place,  the  two 
clauses  of  the  verse  tally,  and  each  predicate  whilst  it  refers 
dii-eetly  to  its  own  subject  has  a  certain  indirect  reference  to  the 
subject  of  the  other  predicate,  the  exiles  being  not  only  divers 
but  desert,  and  the  lands  not  only  desert  but  divers. 

In  whichever  way,  however,  we  interpret  the  passage,  there 
is,  as  so  often  happens  in  passages  of  Yii'gil,  a  defect  in  it.  If 
the  ordinary  interpretation  be  adopted :  if  diversa  exilia  be 
understood  to  be  the  precise  distant  exile,  and  desertas  terras 
the  precise  desert  land  for  which  Aeneas  is  bound,  wliether 
Ilesperia  or  any  other  precise  place  of  destination ;  or  if  witli 
Cynthius  Cenetensis  diversa  exilia  and  desertas  terras  arc 
Aeneas's  successive  attempts  at  settlement,  how  comes  it  tlint 
there  is  no  notice  whatever  taken  of  any  of  the  other  fugitives 
from  the  great  city  of  Troy  ?  How  comes  it  that  we  hear  no 
word  of  auy  one  surviving  the  fall  both  of  the  empire  and 

25* 


354  AENEILEA  [1-4  postqtjah — terras 

citadel  of  Priam  except  Aeneas  and  his  party,  not  one  word 
of  those  relics  of  the  vast  ruin  which  are  to  he  scattered  over 
the  whole  world? — those  relics  of  which  Aeneas,  himself  ex- 
pressly informs  Dido  at  his  first  interview  that  he  and  the 
Trojans  with  him  formed  but  an  insignificant  moiety : 

"  non  opis  est  nostrae,  Dido,  nee  quicquid  ixbiqiie  est 
gentis  Dardaniae  magnum  quae  sparsa  per  orbem." 

DiVERSA.    EXIHA   ET    DESERTAS    QUAERERE    TERRAS,    whether 

imderstood  of  the  ultimate  settlement  or  of  the  various  attempts 
at  settlement  of  Aeneas  and  his  party,  is  hut  a  meagre  apodosis 
for  the  grand  and  imposing  protasis  : 

POSTaXfAM  RES  ASIAE  PRIAMIQTJE  EVERTERE  GENTEM 
IMMEUITAM  VISUM  SUPERIS,  CECIDITQUE  SUPERIsrM 
ILIUM,  ET  OMNIS  HUMO  FUMAT  NEPTUNIA  TROIA. 

If,  on  the  other  hand,  diversa  exilia  and  desertas  terras 
are  different  exiles  and  (different)  desert  lands,  and — not  Aeneas 
and  his  party  only,  hut — all  the  survivors  of  Troy  form  the  sub- 
ject of  AGiMUR,  we  have  indeed  a  more  worthy  apodosis,  and 
the  three  grand  first  verses  remind  us  less  of  the  mountain  in 
labour,  but  we  have  almost  instantly  afterwards  the  fugitives 
limited  to  Aeneas  and  his  party,  and  the  apodosis,  of  so  good 
promise  in  diversa  exilia  et  desertas  quaerere  terras, 
shrunk  like  a  Miltonic  devil  all  at  once  into  a  pigmy. 

The  defect — not,  so  far  as  I  see,  to  be  remedied  by  any  con- 
ceivable interpretation — must  only  be  acquiesced  in  like  any  other 
of  the  numerous  defects  of  the  work — most  of  them  defects  from 
which  no  work  of  the  magnitude,  and  especially  no  work  left 
without  the  last  touches  of  the  master — can  ever  be  expected  to 
be  entirely  free.  It  is  our  part,  if  we  are  wise,  to  enjoy  the  good 
withoiit  being  put  out  of  humour  by  the  inevitable  admixture 
of  bad  ;  and,  regarding  the  Aeneid  in  the  light  of  a  friend,  rela- 
tive, or  sweetheart, 

"  be  to  its  faults  a  little  blind, 
and  to  its  virtues  very  kind  ; " 

and  accompany  all  tlie  fugitives  from  Troy  as  far  as  the  sea- 
shore on  their  way  to  divers  desert  exiles,  but  on  the  seashore 


4-4  rOSTQUAM — TEKKAs]  1300K    III.  355 

attacli  oiu'selves  to  Aeneas   and  go  with  him   only  across  the 
deep — 

FEROR  EXUL  IX  ALTL'M 
CVM  SOCIIS  NATOQUE,  PEXATIBUS  ET  MAGNIS  UIS. 

Desertas. — The  commentators  have  vexed  themselves  about 
the  meaning  of  this  word  :  "  Desertas  autem  a  Dardano  accipe. 
Nam  ubique  laudantur,  et  uberes  eas  esse  legimus,  iit  (1.  531) : 
'  atquc  ubere  glcbac/  "  Sei-vius  (ed.  Lion),  Cjnth.  Ceuetens.,  and 
Wagner  (ed.  Heyn.)  To  this,  as  usual,  too  literal  and  matter- 
of-fact  interpretation  the  objection  of  Dietsch  is,  as  I  think, 
unanswerable  :  "  quas  qui  desertas  ab  Dardano,  Troianae 
gentis  auctore,  intellexerunt,  Servius  et  Wagnerus,  secum  non 
reputasse  videntur  quantopere  sagacitate  aut  potius  divinatione 
Didonis  et  Carthaginiensium  confideret  Aeneas,  si  eos  tenere 
putaret  quae  nondum  commemorasset,  et  nisi  ab  Apolline  cog- 
novisset,  ipse,  Dardani  progenies,  ignoraret" — an  objection  no 
less  applicable  to,  and  no  less  conclusive  against,  Servius's  still 
more  strange  and  untenable  a /iter  :  "  aut  qnas  ct  teiiiduuts  et  de- 
seniimm,  ut  Cretam  et  Thraciam." 

Next  in  order  comes  the  interpretation  of  Voss  :  "  '  desertae 
terrae '  sind  aus  dem  dunklen  orakelspruche  entlehnt,  wo  sie 
ode  lander  zu  heissen  scheinen,  und  nur  vom  Dardanus  ver- 
lassen  heissen,"  which  it  will  be  time  enough  to  confute  when 
the  "  dunkel  orakelspruch "  "  wo  sie  ode  lander  zu  heissen 
scheinen  "  is  produced.  We  have  next  the  second  or  improved 
interpretation  of  Wagner  (1861)  :  "  Auguria  quae  Troianis 
obtigerant  ita  interpretabantur  ut  omnino  statuerent  terras 
quasdam  diversas  ac  desertas  petendas  esse,"  where  the  com- 
mentator, smarting  under  the  castigation  of  Dietsch  ("  quas 
qui,"  &.Q.,  above)  cries  :  ^''peccari ;  desertas  is  not  'desertas  a 
Dardano' ;  it  is  desertas.  Aeneas  and  his  companions  under- 
stand themselves  to  be  sent  by  the  auguries  of  the  gods  in  search 
of  desertas  terras."  Of  the  amount  and  value  of  this  infor- 
mation let  the  reader  judge  for  Idmself.  Then  comes  Ilibbeck's 
astounding  "  Novas  sedes  in  desertae  patriae  \icem  in  aliapatria 
quaerere ;"  and  then  Heyne's  so  much  nearer  approarh  to  the 
trulli  (I  mean,   of  course,   to  what  I  conceive  to  be  the  truth) 


356  AENEIDEA         [1-4  posiauAM — terras 

than  any  of  those  yet  mentioned :  "  Poeta  hoc  unum  agit  ut 
miserationem  moveat."  So  much  nearer,  I  say,  for  even  the 
explanation  of  Heyne  is  still  far  from  the  truth,  inasmuch  as  to 
excite  sympathy  by  a  knowingly  false  representation  had  been 
unworthy  of  the  poet,  and  still  more  unworthy  of  the  hero  (who, 
it  will  be  observed,  and  not  the  poet,  is  the  speaker),  and  is  not, 
in  fairness,  to  be  ascribed  to  either,  unless  in  the  case  that  an 
explanation  more  honourable  to  one  or  other  or  both  is  not  to 
be  arrived  at.  What,  then  ?  Has  Ladewig  at  last  arrived  at 
that  explanation  ?  Does  Aeneas  formally  contrast  the  home  he 
has  just  lost  with  that  in  store  for  him,  the  former  glowing  in 
the  bright  colours  res  asiae,  priami  gentem,  superbum  ilium, 
IMEPTUNIA  TROiA,  the  latter  deep  in  the  shade  of  diversa  exilia 
and  DE8ERTAS  TERRAS  ? — "  Desertas  TERRAS.  So  erschciut  dem 
scheidenden  Aeneas  die  neue  heimath  im  gegensatz  zu  dem 
innig  geliebten  superbum  ilium,"  Ladewig.  Impossible ;  he 
does  not  even  so  much  as  know  where  he  is  going — 

IXCEKTI  QUO  FATA  FERANT,  UBI  SISTERE  DETI'R. 

How  could  he  who  has  no  fixed  destination,  who  does  not  know 
whither  the  fates  may  bring  him,  where  they  may  allow  him  to 
stop,  designate  his  new  home  as  desert  in  comparison  of  that 
which  he  has  left  ?  He  could  not,  and  does  not  do  so.  The 
"  terrae  desertae  ''  of  which  he  speaks  are  not  those  of  his  new 
home — he  has  no  new  home — they  are  those  of  exile  generally, 
the  desert  lands  of  exile,  the  exile's  desert  lands.  It  is  not  with 
a  petty  contrast  of  the  old  home  of  Aeneas  and  his  companions 
Avith  the  new  home  which  the  fates  have  provided  for  them,  and 
for  which  they  are  bound,  the  poet  commences  his  third  book  ; 
it  is  with  the  retrospect,  in  a  few  words,  of  the  great  events  of 
the  preceding  book — the  overthrow  of  the  Asiatic  kingdom  and 
entire  stock  of  Priam,  the  fall  of  proud  Ilium,  and  the  smoking 
from  the  ground  of  all  Neptunian  Troy,  followed  by  the  prospect 
before  the  survivors  of  dispersion  and  lonely  exile.  The  notion 
of  home,  of  the  home  lost  for  ever,  has  been  entirely  omitted  ; 
that  was  too  touching  a  note  not  to  be  struck  by  the  poet,  and 
we  have  it,  not  here  either  in  res  asl\e,  or  priami  gentem,  or 


1-4  rosiauAM — TKERAs]        BOOK  111.  357 

suPERBUM  ILIUM,  or  NEPTUNiA  TROiA,  biit  seven  lines  later,  in 
its  proper  place,  at  the  actual  parting  : 

I.ITTORA  CUM  PATRIAE  LACRYMANS  PORTUSUUE  RELIXaUO, 
ET  CAMPOS  UBI  TROIA  FUIT, 

with  the  superaddition  of  the  character  under  which  home  was 
left,  viz.,  that  of  an  exile  ;  and  not  merely  that  of  an  exile,  but, 
as  before,  that  of  an  exile  without  specific  destination  ;  that  of  an 
exile  who  had  yet  to  find  out  a  new  home  to  replace  the  old — 
FEROR  EXUL  IN  ALTUM,  as  if  he  had  said  :  "  away  to  the  wide 
deep,  an  exile."  And  then  ?  what  then  ?  out  on  the  wide  deep 
he  makes,  of  course,  immediately  for  Hesperia  ?  Far  from  it. 
It  is  for  Thrace  he  makes,  and  there  he  begins  to  build,  and  is 
only  very  sorry  when  he  finds  the  gods'  auguries  do  not  allow 
him  to  remain,  but  send  him  back  the  very  way  he  came.  But, 
at  least,  he  then  steers  direct  for  Hesperia,  his  appointed  des- 
tiny, that  Hesperia  which,  in  comparison  of  the  home  he  ha-s 
left,  he  expects  to  find  so  "  deserta  ?"  Not  one  word  of  it.  He 
is  totally  at  a  loss,  does  not  know  whither  in  the  world  to  turn, 
and  in  his  perplexity  goes  to  ask  the  oracle  in  Delos  : 

"  da  propriani,  Thymbraee,  domuni ;  da  moenia  fessis, 
et  genus  et  mansuram  urbem 


quern  sequiiiiur  ?  quove  ire  iubes  ?  ubi  ponere  sedes  ? ' ' 

Sent  by  the  answer  of  the  oracle  in  search  of  his  ancient  mother 
("  antiquam  exquirite  matrem"),  not  even  then  does  he  so  much 
as  guess  it  is  Hesperia  he  is  sent  to  ;  on  the  contrary,  guesses  it 
must  be  Crete,  and  hearing  accidentally  that  the  coasts  of  Crete 
are  clear  ("deserta,"  our  very  word),  and  therefore  Crete  the 
precise  place  for  settlers,  sets  off  without  more  ado  for  Crete, 
and  begins  to  build  there— 

''  avidus  luuros  optatae  uiolior  urbis, 
Peigauieaiuque  voco,  et  laetam  cognomine  gentem 
bortor  ainare  focosi,  arceiuque  att(jnere  tectis — " 

and  continues  to  build,  and  establish  himself  there,  till  the  visi- 
tation of  a  pestilence  makes  him  doubt  he  is  in  the  right  box  ; 
and,  advised  by  Anchises,  he  is  on  the  very  point  of  returning 


358  AENEILEA  [1-4  postqtjam. — terhas 

all  the  way  to  Delos  to  inquire  more  particularly  of  tlie  oracle  : 

' '  quani  f  essis  finem  rebus  f  erat ;  uncle  laborem 
teiui>tare  auxilium  iubeat ;  quo  vertere  cm-sus," 

wlien  lie  is  saved  the  trouble  by  the  apparition  of  the  Penates  to 
him  in  his  sleep,  who  inform  his  total  ignorance,  in  the  identical 
terms  in  whicli  the  total  ignorance  of  Dido  is  informed  by  Ilio- 
neus  in  the  first  book,  that  there  is  a  certain  place  the  Greeks 
call  Hesperia,  an  ancient  country,  warlike  and  fruitful,  once 
cultivated  by  the  Oenotrians,  and  now  called  by  the  present 
inhabitants  Italy  ;  and  add  that  this  is  the  proper  place  for 
them,  the  place  whence  Dardanus  and  lasius  came,  and  they 
would  be  obliged  to  him  to  bring  them  thither — information 
which  calls  forth  the  remark  of  Anchises  that  he  had  never 
heard  the  name  either  of  Hesperia  or  a  kingdom  of  Italy 
mentioned  by  anyone  except  Cassandra,  whose  ravings  nobody 
minded.  But  as  those  then  supposed  ravings  had  since  turned 
out  to  be  oracles,  he  would  recommend  Phoebus's  advice  to  be 
followed,  and  Hesperia  searched  for  immediately. 

Hesperia,  therefore,  neither  at  their  setting  out  from  Troy 
nor  up  to  this  time  had  so  much  as  once  entered  into  the  minds 
of  the  Trojan  fugitives;  and  there  can  by  no  possibility  be  either 
comparison  of  it  with  Troy,  or  allusion  of  any  sort  to  it  in  the 
word  DESERTAs,  which  becomes  therefore,  and  as  a  matter  of 
course — not  to  speak  of  its  being  in  the  plural,  and  from  that 
circumstance  even  alone  more  probably  general  and  indefinite 
than  particular — descriptive  of  exile,  and  uesertas  terras  the 
logical  predicate  of  exilia.  But  Aeneas  was  expressly  told  all 
about  Hesperia  by  the  shade  of  Creusa  at  the  close  of  the  -^i^t  vt^-o-^^ 
book,  and  just  before  leaving  Troy  ?  No  doubt ;  but  the  con- 
clusion to  be  thence  deduced  is  not  that  desertas  refers  to  that 
Hesperia  annoimced  by  Creusa  to  Aeneas — for  that  neither 
Hesperia  nor  other  fixed  goal  is  in  his  mind  at  all  is  placed 
beyond  all  doubt  not  only  by  the  immediately  subjoined 

INCERTI  aUO  FATA  FERANT,  UBI  SISTEKE  DETUR, 

but  by  the  whole  narrative  of  his  wanderings — but  tlio  con- 
clusion to  be  thence  deduced  is  that  the  narrative  of  tlie  third 


6-34  AJJTANDRO— AGKKSTES]         BOOK    III.  359 

book  is  inconsistent  with  and  contradictory  to  the  narrative  of 
the  second — an  inconsistency  and  contradiction  affording,  along 
with  some  others  of  a  Kke  kind,  a  better  ground  than  the  in- 
completeness of  a  few  individual  verses,  for  the  universal  and, 
no  doubt,  correct  opinion  that  the  Aeneid  is  an  unfinished  poem, 
one  which  its  author  was  prevented  by  a  premature  death  from 
thoroughly  reducing  into  order,  and  making  harmonious  with 
itself. 


6-34. 

ANTANDKO — AGRESTES 

Quo  FATA  FERANT,  theme ;  ubi  siSTERE  DETUR,  Variation. 

Antandro. — Compare  Thucyd.  4.  52  :  AvravSpov  .  .  .  vav^ 
re  'yap  ivrropiu  iji'  iroieKTuai  avToOtv,  ^v\wv  VTrap\ovTwv  Kai 
T>}(;  lSi}g  tTTiKfifxii'tiQ.  See  also  Strabo,  13.  606;  also  Choiseul 
Grouffier,  V.P.  3.  79  :  "Le  village  (T  Antaiidros  conserve  encore 
son  nom  sans  aucune  alteration,  Le  port,  appele  aujourd'hui 
Lidja,  est  excellent  et  met  a  I'abri  de  tons  les  vents.  C'est  la 
que  les  navires  et  les  bateaux  du  pays  viennent  charger  les  pro- 
duits  de  ces  riches  contrees,  ainsi  que  les  bois,  que  I'on  tire  du 
Gargare." 

Cum  relinquo  (vs.  10).  —  I  agree,  though  not  without 
considerable  hesitation,  with  Peerlkamp,  Forbiger,  and  the 
older  commentators,  against  Wagner  (ed.  Heyn.)  and  Conington, 
that  not  ET  PATER  but  cum  relinquo  is  the  apodosis  to  vix 

PRIMA. 

LiTTORA  CUM,  &c., .  .  .  UBI  TROiA  FUiT. — lu  the  moi'c  trivial, 
no  less  than  in  the  more  important,  features  of  his  character, 
Aeneas  is  drawn  after  Jason  :  not  only  is  he  the  daring  adven- 
turer, the  intrepid  navigator,  the  faithless  seducer,  but  he  leaves 
home  weeping  (Apollon.  Rhod.  1.  534)  : 

avTap  lrj<T(jiv 

See  Rem.  on  Aen.  ^.  IJ/.0'  and  305. 


360  AENEIDEA     [6-34  antandeo— agresxes 

FuiT  (vs.  11),  u-as  once,  and  is  no  longer.  See  Remm.  om 
1.  16,  and  2.  325. 

HospiTiuM  ANTIQUUM  TRoiAE  (vs.  15). — Compare  Liv.  5. 
28  (ed.  Walker)  :  "  Hospitium  cum  eo  senatusconsulto  est  fac- 
tum." 

Fatis  ingressus  iniquis  (vs.  17),  exactly  as  10.  380  :  "  fatis 
adductus  iniquis."  In  both  places  "  iniquis  "  is,  as  so  often  else- 
where, unfair,  i.e.,  treating  him  harshly  or  hardly. 

Aeneadasque,  &c.,  .  .  .  TAURUM  (vss.  18-21). — Compare 
Aristoph.  Aves,  810 : 

nEI20.      .      ■      .      wpoorov  ovo/xa  rrj  iroAei 
decrdai  Ti  /xeya  Kat  kKhvov,  ura  tois  Bfots 
dvffai  fiera  rovro. 

Sacra  dionaeae  matri  divisque  ferebam  (vs.  19) — {divae 
Veneri,  matri  meae),  was  sacrificing  to  my  Dionacan  mother, 
(divisque)  that  being  my  duty  to  heaven  :  was  jyerforming  my  duty 
to  heaven  by  sacrificing  to  my  Dionaean  mother.  See  Rem.  on 
8.  103.  But  why  to  his  Dionaean  mother  on  this  occasion 
specially  ?  Because  he  was  building  a  city  on  the  seashore 
(verse  16,  littore  curvo  moenia  prima  loco),  and  all  seashores 
were  sacred  to  Venus — comp.  Epigr.  Gaetulici,  Anthol.  Pal. 
5.17: 

Ayxta\ou  p-/)yixivos  eTrKTKOTre,  ffoi  ra^e  irf/xTru) 

i^aKTTia  /cai  \irrjs  Swpa  dvr]Tro\i7]s' 
aupioi  loviov  yap  etn  TrKarv  Kv/xa  Tveprjcru}, 

ffTTevSa))/  r]/j.eTip7]s  koXttov  es  Ei5o0677S' 
ovpios  aW'  iTri\ap.^ov  f/JLca  Kat  ep(vTi  Kat  icfTCii, 

SiffTTOTi  Kai  OaXa/xoov,    Kvn-pi,  Kai   ri'iovuv. 

The  association,  therefore,  of  Venus  with  Jupiter  on  this  occa- 
sion, as  "  auspex  coeptorum  operum,"  was  peculiarly  proper. 

Nitentem  (vs.  20). — Here  not  sleek,  but  shining  white.  See 
preceding  Rem. 

Nitentem  caelicolum  regi  mactabam  .  .  .  taurum  (vs.  21). 
It  became  a  king  to  sacrifice  a  white  bull  to  Jupiter,  as  it  be- 
came a  queen  to  sacrifice  a  white  cow  to  Juno.  See  Julian, 
Epist.  to  Libanius  [Epistt.  Blut.  Gr.)  :    tOvaa  t(d  /:^ii  (iaaiXiKtog 


6-34  ANTANDKO — AGRESTEs]        BOOK    III.  361 

Tavpov  \evKov.     A.en.  If.  60  : 

"  ijisa  tenens  dextra  pateram  j)ulcIieiTima  Dido 
candentis  vaccae  media  inter  conma  fundit." 

Seneca,  3Ied.  56 : 

"  ad  regum  tlialamoa  numine  prospero, 
qui  caelum  superi,  quique  regunt  fretum, 
adsint,  cum  populis  rite  faventibus. 
primus  sceptriferis  colla  Tonantibus 
taurus  celsa  ferat  tergorc  candldo. 
Lucinam  niveifoemina  corporis 
intentata  iugo  placet." 

Compare  also  Horn.  II.  2.  Jj.02  : 

avTap  0  $ovv  lepevffev  aya^  avhpcav  hyafiiixvuiv 
iriova  Treuraerr^pov  VTrep/ueuei  Kpoyiuvi. 

Juvenal,  8.  155 : 

.     .     "  diim  lanatas,  torvumque  iuvencum 
more  Numae  caedit  lovis  ante  altaria." 

And  above  all,  the  petition  of  the  white  oxen  to  the  emperor 
Marcus  Aurelius,  Ammian,  25.  4:  ot  XevKoi  (5otQ  MapKut  t<o 
Kaiaapi.      Av  av  viKi]ar)g,  ij^fic  OTTwAo/xf^a. 

Nymphas  AGRESTES  (vs.  34),  the  Hamadryads,  who  had  the 
trees  under  their  special  protection  ;  see  Ovid,  Met.  8.  7^1,  et  scqq., 
where  we  have  an  account  of  a  prodigy  similar  to  that  in  the 
text.  The  same  story,  scarcely  even  modernized,  cuts  a  con- 
spicuous figure  in  Tasso's  collection  of  stolen  goods,  canto  13, 
St.  41. 


362  AENEIDEA  [36  kite— levaeent 

36. 

RITE  SECUNDARENT  VISUS  OMENQUE  LEVARENT 


Rite  secundarent  visus   omenque  levarent, — Theme   and 
variation:  make  the  phenomenon  propitious  (i.e.,  to  be  of  good 
omen)  and  take  away  had  omen  (i.e.,  any  bad  omen  there  may 
have  been  in  the  phenomenon) .     The  second  clause  is  a  varia- 
tion, not  a  repetition,  of  the   first,  because,  like  as  the  two 
thoughts  are,  they  are  not  exactly  the  same,  differ  from  each 
other  in  the  wliole   extent  in  which  taking  away  bad  differs 
from  conferring  good.     Inasmuch  as  the  taking  away  of  bad  is, 
in  the  nature  of  things,  always  more  urgent  and  necessary  than 
— usually  even  an  indispensable  preliminary  step  towards — the 
conferring  of  good,  the  second  clause  would,  in  the  natural, 
logical,  prosaic  order,  have  been  placed  first.     Our  poet,  how- 
ever, here,  as  so  often  elsewhere,  has  thought  proper  to  invert 
that  order,  and  to  place  the  ultimate  object  first,  the  prelimi- 
nary step  last,  to  the  great  embarrassment,  if  not  to  the  total 
discomfiture,  of  his  reader,  unable  to  see  before  him  in  the  Cacus 
smoke  (see  8.  259)  in  which  he  finds  himself  suddenly  enveloped, 
without  resource,  except  to  cry  out :  "  w^rtpoy  7rpor6|Ooi',   cart 
before  horse  I "  for  where  are  the  Herculean  arms  to  throw  about 
Virgil's  neck  and  throttle  him  on  the  spot,  or  who,  having  such 
arms,  would  so  iise  them  ?  for  who  is  the  Hercules  to  leap  on 
Yirgil  with  arms  and  legs  and  squeeze  him  to  death  on  the  spot? 
or  who,  being  the  Hercules,  would  do  so  ? 

Visits. —  The  sight,  in  the  sense  of  apparition,  manifestation, 
phenomenon,  the  o^^ig  and  the  ^cktmo  of  the  (xreeks,  as 
Herodot.  1.  38  :  tt/oo^-  wv  ti]v  o^iv  TavTr]v  Tov  re  jctfiov  rr>£ 
Tovrov  iairsvaa  kui  tiri  ra  7rapoAa///3ai^o/(Ei'a  oun:  aTroTriftTTw. 
Aosch.  Pers.  516  (ed.  Schiitz),  Atossa  speaking  : 

COS  KapTa  /U'Ji  ffa.'ptii's  t^r]K<McroiS  KOLKa. 


36  RITE— levaeent]  book  ITT.  363 

Eurip.  Iph.  in  AuL  158 U  (ed.  Fix)  : 

airas  S'  ewYixv^^  crrpaTos, 
aiKirrov  ficriSoyrts  eK  decoi/  riuos 
<j>a(Tfj.  . 

Servius  ("pro  risn  ponit"),  Heyne  ("  ostentum"),  Voss  ("die 
scliau"),  and Conington  ("portent"),  are  right;  while  Ladewig 
("  meine  augen,  den  blick ")  is  altogether  wrong.  Compare 
3.  173 : 

"  talibus  attonitus  visis  ot  voce  deorum;" 

11.  271  : 

"  nunc  etiam  liorribili  visn  portenta  seqmmtur  ;" 

Luean,  3.  38  : 

"  '  et  quid,'  ait,  '  vani  terreraur  imagine  risiis  .^'  " 

Tacit.  Hist.  li-.  8k-  '■  "  lussa  numinis,  suos  Ptolomaeique  vkm^ 
ingruentia  mala,  exponit."  And  the  "di  visa  secundent"  of 
Lucan,  and  the  "  ut  visa  secundent  "  of  Silius,  quoted  below. 

Secundarent  =  redderent  secundos.  Compare  Lucan, 
1.  635  : 

.     .     ,     "  di  visa  secundent, 
et  fibris  sit  nulla  fides." 

Sil.  8.  124:  "ut  visa  secundent  ora  eaelicolas."  Sil.  8.  227: 
"nympha,  decus  generis,  .  .  .  felix  oblata  secundes.'^  See  Rem. 
on  "  secundo,"  1.  160. 

Levarent. — "  Bonum  ac  leve  facerent,"  Servius,  Heyne, 
Yoss  ("mildern"),  Conington  ("the  omen  was  apparently 
gravis,  Aeneas  asks  to  have  it  made  levis"j,  Kappes  ("  er- 
leichtern") — the  latter  defending  Servius,  and  arguing  at  some 
length  against  the  '' deflectere,  aveiiere,  ahicenden,  ahhalten^^  of 
my  "Adversaria  Virgiliana  "  and  "Twelve  Years'  Yoyage." 
Neither,  however,  the  arguments  of  Kappes  nor  the  weight  of 
authority  in  his  favour — except  Slipfle  alone,  there  is,  so  far  as 
I  know,  no  one  in  mine — have  sufficed  to  shake,  in  the  least, 
my  opinion  that  Aeneas  does  not  pray  the  gods  to  make  the 
omen  light  or  mild,  or  easy  to  be  borne,  but  prays  them  to  take 
it  away,  to  undo  it,  to  do  away  with  it  entirely.  In  no  other 
sense  does  the  A-ariation  harmonize  with  the  theme,  in  no  other 


364  AENEIDEA  [36  kite — levaeent 

sense  does  omen  levakent  fill  up  and  give  body  and  colour  to 
tlie  general  sketch  or  outline,  rite  secundarent  visus;  and  in 
no  other  sense  does  the  prayer  agree  in  substance  with  the  prayer 
usual  on  such  occasions,  which— inasmuch  as  no  one  who  can 
help  it  compounds  or  compromises  with  evil,  but  always  gets 
rid  of  it  if  he  can  altogether — is  never  to  make  the  ill  omen 
or  omened  ill  light  or  easy  to  be  borne,  but  always  to  avert  it 
totally.     Compare  verse  265  : 

"  di  prohibete  minas  ;  di  talem  avertite  casum, 
et  placidi  servate  pios," 

where  we  have,  as  in  our  text,  only  in  the  inverse  order,  the 
good  prayed  for  and  the  bad  prayed  against,  "  placidi  servate 
pios"  corresponding  to  the  RriE  secukdarent  visus  of  our  text, 
and  "prohibete  minas,"  "talem  avertite  casum,"  corresponding 
to  the  OMEN  LEVARENT.  Still  morc  parallel— so  parallel  that 
words  could  not  be  more  so — is  Lucan,  1.  635  : 

.     .     .     "  di  visa  secundent, 
et  fibris  sit  nulla  fides," 

where  we  have — in  the  identical  order,  too— the  identical  prayers 
of  our  text:  maJxC  ilie  manifestation  jiropitious,  and — not  diminiah 
or  mahc  light  the  bad  omen,  but — talie  it  aicaij  entirehj,  let  there  he 
no  truth  in  it  at  all,  "  nulla  fides." 

Nor  is  this  by  any  means  an  unusual  sense  of  levare.     It 
is  its  sense  at  («),  2.  146  : 

"  ipse  viro  primus  luanicas  atque  arcta  Icrari 
vincla  iubet  Priamiis,' ' 

where  that  "  levari "  is  not  to  he  eased  or  loosened,  but  to  he  taken 
off  entirely,  is  placed  beyond  doubt  by  the  immediately  succeed- 
ing 

"  sustulit  exutas  viuclis  ad  sidera  palmas. 

(ft),  10.  25:  "  nunquamne  levari  o^Dsidione  sines?"  [relieved 
from  siege,  i.  e.,  entirely  freed  and  delivered  from  siege],  (e), 
Eel.  9.  65  :  "  ego  hoc  te  fasce  levabo  "  [I  will  relieve,  i.e.,  free 
you  entirely  of  this  bundle].     («f),  Claud.,  4.  Cons.  Honor.  60  : 

"  ni  pater  iUe  tuus  iamiani  ruitura  snbisset 
pondcra,  turbatamque  ratem,  certaque  levassct 
naufragium  commune  manu" 


,36  ETTE— lktaeext]  BOOK  III.  365 

l;nof  lightened  or  diminished  shipwreck,  bid  hindered  shipwreck]. 
{e),  Hor.  Epod.  13.  8 : 

.     .     .     "  nunc  et  Achaemenia 
perfundi  nardo  iuvat,  et  fide  Cyllenea 
lerare  diris  pectora  solicitudmibus  " 

[relieve  the  hreast  of  dire  anxieties,  t.  e.,  take  dire  anxieties  en- 
tirely off  the  breast],     (^),  Seneca,  Troad.  179  : 

"■*  turn  scissa  vallis  aperit  immenaos  specus  ; 
et  hiatus  Ei-ebi  perrium  ad  superos  iter 
tellure  fracta  praebet,  ac  tumulum  levat " 

{not  eases  or  makes  light  the  tomb,  hut  does  away  with  the  tomb, 
removes  the  tomb  out  of  the  way].  And,  (*jf),  Hor.  Od.  2. 
17.  27  ■: 

* '  me  truncus  illapsus  cerebro 
sustulerat,  nisi  Faunus  ictum 
dextra  levassct  " 

\jiot  lightened  or  broke  the  blow,  but  warded  off,  parried  the 
blow]. 

In  like  manner,  relieve,  our  English  derivative  from  this  very 
word,  means  not  only  to  assuage,  to  make  light  or  tolerable,  but 
to  take  away  entirely;  and  our  English  abate  generally  means  to 
make  less,  particularly  in  the  phrase  *'  abate  the  nuisance,"  i.e., 
to  take  aw^y  the  nuisance  entirely. 

Omen. — "Whether  omen  is  to  be  taken  in  a  good  sense  or  a 
bad  being  always  to  be  determined  by  the  context,  and  Aeneas 
here  praying  the  gods  "  levare  omen,"  there  is  no  room  for  doubt 
that  OMEN  is  here  used  in  a  bad  sense.  But  the  difficulty  still 
remains,  what  bad  omen  is  meant.  Is  it  the  particular  sign,  the 
visus  already  specified,  to  which  the  term  omen  is  here  applied 
in  the  bad  sense  of  that  word  ?  No ;  it  is  not  possible  that  Aeneas 
should  in  the  words  omen  levarent  pray  the  gods  to  take  away 
and  remove  the  very  thing  which  he  has  that  moment,  nay  in 
the  self-same  breath,  prayed  them  to  render  propitious  or  of  good 
augury.  AVhat,  then  ?  what  other  sign  is  there  ?  what  else  is 
to  be  removed,  if  not  the  visus  ?  There  is  no  other  sign  to  be 
removed ;  there  is  only  the  possible  bad  import  of  that  sign  to 
be  removed.     Omen  expresses  such  possible  bad  import,  and  so 


366  AENEIDEA  [37-46  seb— actftis 

we  have  the  prayer  omen  lea^arent,  remove  omen,  bad  import, 
viz.,  from  the  visus.  Omen  is  thus  not  the  omen  or  particular 
definite  bad  sign,  but  omen,  had  inijjorf,  in  general.  The  two 
clauses  of  the  sentence  thus  become  not  only  perfectly  consistent 
with  each  other,  but  each  supplies  and  completes  the  other,  the 
gods  being  prayed  in  the  one  to  make  the  visus  (a  medium  term 
as  the  grammarians  call  it,  and  capable  of  being  either  of  good 
or  bad  import)  good  and  lucky,  and  in  the  other  to  prevent  the 
VISUS  being  of  bad  import,  to  take  away  from  the  visrs  whatever 
might  be  in  it  of  sinister  or  unlucky. 


37-46. 

SED — ACUTIS 


Sed  contrasts' what  actually  happens  with  what  Aeneas  has 
expected.  He  has  prayed  the  gods  to  take  away  sinister  import 
from  the  phenomenon  of  the  bleeding  branch,  and  to  make  that 
phenomenon  lucky.  Instead  of  the  gods  doing  so  by  sending 
him  a  new  sign  of  imdoubtedly  lucky  import,  which  according 
to  the  theomancy  (Otofxavrsia)  of  the  times  would  determine  in 
a  favourable  sense  the  previous  doubtful  sign  (the  visits)  which 
has  so  much  alarmed  him,  he  has  a  new  sign  sent  him,  of  the 
sinister  import  of  which  it  is  impossible  to  doubt.  The  force, 
therefore,  of  the  objecting  particle  is  :  the  gods,  instead  of 
doing  that  which  he  asked  them  to  do,  and  (which  he  hoped 
and  expected  they  would  do)  causing  by  means  of  a  new 
sign  their  previous  doubtful  sign  to  have  a  happy  import  and 
to  lose  its  threatening  character,  send  a  new  sign  which  takes 
away  whatever  might  have  been  favourably  interpreted  in  the 
former,  and  establishes  the  former  to  be  of  most  sinister  auguiy. 
It  is  this  persistence  of  the  gods  to  present  evil  ooiens  no  less 
than  the  nature  of  the  omens  themselves  which  strikes  him  with 
the  horror  expressed  at  verses  47  and  48,  tum  vero,  &c. 


;37-46  sED— Acuxis]  EOOK  III.  367 

Iam  I'AKCE  SEPULTO. — Compare  Eurip.  Frayni.  Jlelanippv, 
Id: 

Ti  Tovs  davovTas  ovK  eas  ■nQvriKiva.i, 
Kai  TO.  'KxvOevTa  ffvWeyns  oAyrj^uara; 

Externum  (vs.  43j  refers  to  pias;  as  if  he  had  said  :  "  know 
that  thou,  so  full  of  tenderness  and  pity,  art  at  this  moment 
doing  a  most  ungentle  act,  violating  the  tomb  of  a  fellow- 
countryman  and  relative."  The  reference  in  the  pias  of  our 
text  to  the  sacredness  (in  the  eyes  of  Aeneas)  of  the  myrtle 
mound  as  the  tomb  of  Polydorus  is  precisely  of  the  same  kind 
as  the  reference  in  the  "pins"  of  verse  75  to  the  sacredness  (in 
the  eyes  of  Apollo)  of  the  island  of  Delos  as  his  own  (Apollo's) 
birth-place.     See  Rem.  on  "  pietate,"  1.  14. 

Manat,  Engl.  ooze.     See  verse  175  and  E-em. 

Nam  polydorus  ego. — Compare  Plautus  Mostcl.  2.  2.  65  : 

' '  ego  transniaiiuus  liospes  siun  Diajioiitiiis  ; 
hie  lialiito  ;  haec  rnihi  dcdita  est  liabitatio : 
nam  me  Acherimtem  lecipere  Oreiis  nolixit, 
quia  praemature  vita  careo.  per  fidem 
deceptiis  sum ;  liospes  hie  mc  uecavit,  isque  me 
defodit  iusepultum  elam  ibidem  in  hisce  aedibus, 
scelestus,  auri  causa.*  nime  tu  hinc  emigra 
seelestae  hae  sunt  aedes,  impia  est  habitatio. 

fuge,  obsecro  heicle  I 

fuge  atquc  opuri  caput  1 1 

quae  hie  monstra  fuint,  anno  vix  possum  eloqui.  j. 

at,  st !  conerepiiit  foris 

.     .     .     guttam  haud  habes  sanguinis.  § 

ita  me  di  amabunt,  moituum  ilium  credidi 

expostulare,  quia  percussisses  fores."  || 


^    QUID  XON  MOKIAE.IA  PECIOKA  CUCIS, 

AURI  SACRA  FAMKS? 
+    UEl',  FUGE  CRCDELHS  TliRKAS,  ICOK  LITIUS  AVARCM. 
*    HORKKXDCM  EI"  DICTU  VIOEO  MIRABII.E  JIOXSTRUM 

MONSTRA  UEUM  KEFERO. 
k    HUIC  ATRO  I.IQUUNTUR  SANGUINE  GUTTAE, 

tT  TERRAM  TABO  MACULANT.  MIHI  FRIGIDUS  HORROR 

MEMBRA  QUATIT,  GELIDUSQUE  COIT  FORMIDINE  SANGUIS. 
II    GEMITUS  LACRYMABILIS  IMO 

ALDnUR    lUMLI.O.  ET  VOX  UEDUllA  li;RrUK  All    ACRL.s. 
HLMiV,  AtM^lDLA,  VOL.  II.  UO 


'S68  AENEIDEA  [47-48  tum— uae^it 

IIk;  coNFixuM,  &o.,  .  .  .  ACTJTi^. — Compare  Claudiaii,  Coih^. 
Honor.  lo!i  : 

' '  iiniL'striugit  aeua 
lux  OLiilos,  midiqiie  scgcs  Mavoi-tia /Jvrj 
ingcniinat  splendore  dioni." 

Id.,  Hyatric,  10  (of  the  porcupine)  : 

.  .  .  '■  utat  coi'poru  toto 
i^ilva  luinax,  Jtftw/isque  rigcns  in  praclia  vni>c'tt. 
picturata  scffcs.'" 

Lactaniius,  in  his  riddle,  Ericius  [Sijiiip.  28)  : 

"  iiU'olumi  dorso  tr/is  cu/ifix/fs  ncnt'in  ;' 
sustinet  annatas  i<cfjclcs  habitator  inermis." 


47-48. 

TUM  \'ERO  AXCIPITI  MKXTEM  FGRMIDIXE  TRESSUS 
OBSTUPUI  STETERUNTQUE  COMAE  ET  VOX  FAUCIBUS  IIAE81T 


TuM  \  ERG. — The  ett'eet  on  Aeueas's  mind  is  accurately  propor- 
tioned to  the  cause — increases  with  the  increase  of  the  prodigy. 
The  drops  of  blood  fill  him  with  horror — 

Mini  rKI(iIlJl>   HUHKOll 
MEMIIUA  (ilATIT,   GELIDI>;QUE  COIT  FOKMIDINE  :SA.\GVIS — 

but  do  not  deter  him  from  his  pm-pose ;  on  the  contrary,  excite 
his  curiosity,  make  him  desire  to  probe  the  matter  further.  Not 
so  the  warning  voice ;  that  produces  the  full  effect — makes  him 
not  only  desist  from  violating  the  tomb  fm-ther,  but  makes  him 
doubtful  whether  he  ought  not  altogether  to  abandon  his  pr(j- 
ject  of  settling  in  Thrace.  The  emphatic  words  tum  vero  point 
to  this  complete  elf'ect.     Compare  xieu.  :^.  rl28 : 

"  turn  vero  tiemefacta  uovus  per  pectora  cuiietis 
insiuuat  pavor," 

where  see  Kern.     See  also  Eenun.  on  2.  lUO  ;  4.  o'JG,  449,  57  1. 


47-48  TUM— HAE-sn]  BOOK  III.  369 

AxciPiTi. — "  DupUci  quod  et  sanguinem  viderat,  vel  axcipiti 
fokmidinp:,  ima  quod  sepulerum  laeserat,  altera  quod  metuere 
coeperat  1 .  .  .  [laesum,  al.  letuin]  ipsum,"  Serv.  (ed.  Liou). 
"  Von  za-iefachi'}'  furcht,  veranlasst  durch  das  gesehene  blut  uud 
die  vernommenen  Avorte  des  Polydorus,"  Ladewig.  "  Ancipiti, 
duplici^  nata  et  ex  viso  sanguine  et  ex  auditis  verbis  Polydori," 
Wagner  (1861).  I  think  not.  There  are  no  two  fears  pressing 
Aeneas.  There  is  but  one  single  fear  pressing  him,  viz.,  that  of 
the  prodigy  which  at  first,  viz.,  with  the  first  flow  of  blood  from 
the  tree,  makes  his  blood  ruu  cold  with  fear  (gelidus  coit  for- 
MlDI^■E  sanguis),  sets  him  a-conjecturing  (multa  moyens  animo) 
and  invoking  the  local  deities  (nymphas  yenerabar  agrestes 

GRADIVLMQUE    PATREM,    GETICIS    QUI     PRAESIDET     ARVIs)  ;     and, 

finally  (tum  vero),  with  the  warning  voice  from  the  tumulus 
makes  his  haii-  bristle,  his  voice  stick  in  his  throat,  and  over- 
comes and  stupefies  him,  not  as  at  first  with  mere  fear,  formi- 
DiNE  (which  only  deters),  but  with  ancipiti  formiuixe,  doubtful, 
distracting,  perplexing  fear,  i.e.,  with  fear  mixed  with  doubt 
what  to  do,  what  com-se  to  take,  whether  or  not  to  obey  the 
warning  voice  and  give  up  his  undertaking  and  leave  the . 
country.  Ancipiti  formiuixe,  then,  is  not  double  fear  or  two 
fears,  one  on  each  hand,  but  doubtful  fear  {i.e.,  fear  and  doubt), 
distracting  fear.  Had  Aeneas  been  oppressed  only  by  double 
fear,  fear  occasioned  on  the  one  hand  by  the  blood  and  on  the 
other  hand  by  the  voice,  he  might  have  determined  for  himself, 
need  not  have  applied  to  a  council  for  instructions  what  to 
do  under  the  circumstances ;  but  the  fear  with  Avhich  he  was 
oppressed  being  "  anceps,"  doubtful,  uiuvd  with  douhf  and  em- 
barrassment, the  advice  of  a  council  became  necessary  to  deter- 
mine him,  and  accordingly : 

I'OSTQUAM  I'AVOU  OSSA  KELIQUIT 
DELECTOS  rOPULI  Al)  rROCEUES  PEIMUMQUE  TAUENTEM 
MOXSTRA  UEUM  REFEHO,   ET  QUAE  SIT  SEXTENTIA  TOSCO. 

Compare,  (1),  Yal.  Flacc.  3.  43  : 

"  ut  notis  allapsa  [puppis]  vadis,  dant  aethcre  longo 
signa  tubac,  vox  ct  mediis  cinissa  teiicbiis  : 
ho.-^tis  liabut  portus,  soliti  lodieie  rulusgi. 


370  AENEIDEA  [47-48  tum— haesix 

rui)ta  qiiies  :  deus  anclpdcin  lympliavemt  urbciu 
IMvadomac  Pan  iussa  fereus  sae\is.sima  ]Matiis. 


at  ^liuyas  amrpn  fixit  pavor  :  aegra  Airoruiu 
corda  labant,  nee  quae  regio,  aut  distriniina,  cLiiiuiit ; 
cur  galeae  clipeiqiie  luiueiit,  nam  pervigil  armis 
hostis,  et  exciti  dent  obvia  praelia  Colclii," 

where,  as  "  ancipitem  urbem  " — there  being  ouly  one  single 
city — cannot  by  any  possibility  be  tJie  two  cities  or  the  doable 
viti/,  can  only  be  the  doiiJ)tin(j,  tlie  didracted  city,  s(j  "  anceps 
pavor" — there  being  ouly  one  fear,  viz.,  the  fear  produced  by 
1  he  unexpected  sight  of  the  whole  city  in  arms — cannot  by  any 
possibility  be  tJie  two  fears  or  the  doable  fear,  can  only  be  the  fear 
prodariiKj  doabt,  the  did raet'unj  fear.      (^),  Silius,  o.  557  : 

"  at  Yemis,  anvlplti  mentcni  labefacta  tiiuore, 
aifatiir  genitorem,  et  runipit  maesta  querelas," 

where — Venus  having,  as  appears  from  the  context,  but  one 
single  fear,  viz.,  for  the  safety  of  Rome — "  ancipiti  timore"  can 
only  be  fear  it/aki)i(j  her  anceps,  n/akiug  her  not  Iiiioa:  /chat  to  do, 
a-Jdeh  of  seceral  coarses  to  take,  distracting  fear.  (3),  Petron. 
cap.  89 : 

"  iani  deciuua  maestos  inter  axrlpltes  inetus 
Phrygas  obsidebat  messis,  et  vatis  fides 
Calchantis  atro  dubia  pendebat  metu.'' 

And,   (4),  Claud.  Rapt.  Pros.  J.  6'  ; 

"  (nicijHfcs  trepidique  riiuut  quae  eauf^a  quiutos 
excierit,  tanto  quae  res  agitanda  tuniultu." 

Xot  tliat  AxciPiri  i-oHMiDiNE  might  not  in  a  different 
context  be  two  different  fear ><,  one  pressing  on  the  one  side,  and 
the  other  on  the  other  [just  as,  (1),  Liv.  21.  28  :  '■''  Aneepso^x^i 
terror  circumstabat,  et  e  navibus  tanta  vi  armatoriim  in  terram 
evadente,  et  ab  tergo  improvisa  premente  acie  "  (where  "  ancej^s 
terror  "  is  two  different  terrors,  viz.,  one  that  of  the  enemy  land- 
ing from  the  ships,  the  other  that  of  the  enemy  attacking  in  the 
rear),  ift),  Livy,  42.  65:  ^^  Ancep.s  Romanos  terror  ciremnsta- 
bat.  Nam  neque  conferti  pugnare,  propter  eos  qui  ascendere  in 
iumulum  couabantur,  poterant :  et  ubi  ordines  procursando  sol- 


47-48  TFM— n.vKsrrJ  P.OOK  ITT.  ;^71 

visspiif,  patehant  iaenlis  sagittisve"  (where  "  anoeps  terror"  is 
ffco  differenf  ferrorx,  viz.,  that  occasioned  by  the  enemy  charging 
up  the  hill  and  that  occasioned  by  javelin-throwers  and  archers 
in  the  plain).  [3),  Liv.  28.  31  :  "  ad  quorum  discessum  non 
respiravit  modo  Mago  quum  terra  marique  nncqufl  moiu  lu'gere- 
tur,  sed  etiam,"  etc.  (where  "  ancipiti  metu  "  is  ihc  iJonhlc  fear — 
vi/.,  one  fear  on  the  land  side  and  the  other  on  the  side  of  the 
sea — with  which  Mago  is  urged).  And,  (4),  Ammian.  29.  5  : 
"  agensque  in  oppido  mIlrifn(Jiiie  diducebatnr  rnieipifi,  multa 
cuiu  animo  versans,  qua  via  quibusve  commentis  per  exustas 
caloribus  terras  pruinis  adsuetuni  duceret  militem,  vel  hostem 
caperet  discursatorem  et  repentinum,  insidiisque  potius  clandes- 
tinis  quam  praeliorum  stabilitate  confisum"  (where  "  solicitu- 
dine  ancipiti"  is  tiro  differenf  ><Oiirit>idei^,  one  by  what  means  the 
soldiers  might  be  enabled  to  bear  tlie  heats  to  which  they  would 
be  exposed  on  their  march  through  the  desert,  the  other  how  the 
attacks  of  the  enemy  might  be  baffled)],  l>ut  tliat  Aeneas's 
fear  is  according  to  the  context  only  one  and  single,  the  fear, 
viz.,  with  which  he  is  struck  by  the  prodigy  of  the  blood  and 
groans  and  warning  voice,  all  operating  in  the  one  direction, 
viz.,  to  deter  him  from  settling  in  the  country,  and  fill  him 
with  doubt  and  anxiety  whether  he  should  or  should  not  im- 
mediately accept  the  warning  and  depart. 

The  correctness  of  this  analysis  is  shown  by  the  sequel, 
which  informs  us  that  Aeneas  so  soon  as  the  fear  has  left  his 
bones — postquam  pavor  ossa  reuqi^t — refers  the  matter  to 
a  council  who  resolve  his  doubt  b}^  an  unanimous  decision  to  set 
sail  and  leave  the  land  which  had  so  violated  the  laws  of  hospi- 
tality. 


372  -  AET^EIDEA  [56-68  qtjtt)— ciEMrs 

56-68. 

QUID  >;0N CIEMl'S 


Quid  non  mortalia  pectora  cogis,  auri  sacra  fames  ? — The 
abrupt  apostrophe  and  extraordinarv  strength  of  expression 
seem  to  justify  the  observation  of  8ervins  and  Pomp.  Sabinns, 
that  these  words  have  a  special  reference  to  Dido's  own  experi- 
ence, 1.  3->3,  &c.  Dante,  unaccountably  mistaking  the  bitter 
reprehension  of  avarice  for  an  eulog}^  oi  thrift,  thus  paraphrases 
tliis  passage  {Purgaf.  2^.  IfO)  : 

"  a  c-he  non  reggi  tu,  o  sacra  fame 
deir  oro,  I'appetito  de'  mortali?" 

i.e.,  n-lty,  0  sacred  /ore  of  gold,  Dioderatest  thou  not  our  appetite? 
or,  in  other  words,  irould  that  ice  had  such  a  proper  estimate  of 
the  value  of  money  as  might  restrain  the  lavish  expenditure  attend- 
ant on  the  indulgence  of  sensual  and  luxurious  appetites  ;  conse- 
quently— as  might  restrain  the  appetites  themselces.  This  gross 
misconception,  not  to  say  perversion,  of  his  favourite  author's 
meaning  in  one  of  his  plainest  and  least  mistakable  passages — 
proving,  as  it  does  beyond  all  doubt,  that  Dante's,  like  our  own 
Shakespeare's,  knowledge  of  the  Latin  language,  and  therefore 
of  classical  literature  generally,  was  wholly  inconnnensurate 
with  his  poetical  genius — affords  a  striking  exemplification  of 
the  truth  (so  consolatory  to_the  humble,  and  in  these  days  so 
much  despised,  scholar  and  critic)  "  non  omnia  possumus  omnes." 
Metastasio — a  poet  whom  it  is  the  fashion  now-a-days  to 
underrate  as  much  as  it  is  the  fashion  now-a-days  to  overrate 
Dante— has  at  least  not  been  guilty  of  like  error.  Arias.  1.  3  : 

"  oh  insana,  o  sccllerata 

sete  di  regno  I  e  qual  pieta,  qnal  santo 
\iticolo  di  natura  c  mai  bastante 
a  frenar  le  tne  f urie  r '' 

MoNsTRA  DEUM  (v.^.  59).     I  should  like  to  know  wliat  Addi- 


.56-r.,S  QUIT)— CTiorrs]  BOOK  TTI.  070 

son  tliouglit  was  the  meaning  of  tliese  words,  or  whether  he  liad 
noticed  these  words  at  all  when  he  Avi'ote  the  criticism  we  find 
at  page  316  of  vol.  3  of  the  qnarto  edition  of  his  works  :  "  If 
there  be  an}-  instance  in  the  Aeneid  liable  to  exception  npon 
this  account,  it  is  in  the  beginning  of  the  third  book,  where 
Aeneas  is  represented  as  tearing  up  the  myrtle  that  dropped 
blood.  This  circimistance  seems  to  have  the  marvellous  without 
the  probable,  because  it  is  represented  as  proceeding  from  natu- 
ral causes  without  the  interposition  of  any  god,  or  rather  super- 
natural power  capable  of  producing  it," 

IxsTAURAMrs  (vs.  62). — "Eeligioso  vocabido,  i^ro  facfnnis/'' 
Hey ne.  Doubl y  incorrect .  I  n  s  t  a  u  r  a  r  e  is  neither  specially  a 
religious  word,  nor  does  it  signify  facere.  It  is  not  sjiecially 
a  religious  word,  for  it  is  applied  by  Virgil  himself  to  courage, 
2.  451,  '"Instaurati  animi ;"  to  battles,  2.  679,  "  sinite  instau- 
rata  revisam  praelia;"  10.  543,  "  instaurant  aeies;"  and  even 
to  such  barbarous  atrocities  as  the  mutilation  of  Deiphobus, 
6.  529,  "  di,  talia  Graiis  iustaurate."  ^nv  need  I  tell  anyone 
who  has  read  either  these  or  any  other  examples  of  its  use 
whether  by  \irgil  or  other  writer,  that  it  is  not  facere.  And 
I  may  add  that  the  above  quoted  examples  show  equally  that 
instaurare  is  not  solenniter  facere,  celebrare,  lopraKitv; 
and  that  Toss's  translation  "  feierlieh  ehren  wir  nun  Polvdorus 
leiche"  is  no  nearer  the  mark  than  Heyne's  explanation. 

The  question  then  comes  :  what  is  instaurare  ?  is  it  restore, 
restaurare  ?  Pretty  nearly,  but  far  from  exactly.  The  diifer- 
ence  in  the  particles  shows  of  itself  that  the  meaning,  however 
nearly  allied,  must  still  be  different.  Restore,  restaurare,  is 
to  put  Jjark  into  a  former  eonditlo)i,  as,  for  instance,  a  decayed 
Imilding.  Instaurare  is  to  reneic,  to  begin  de  uoro,  renovare, 
nvavioetv,  aviiKaivit^nv.  The  re  of  restaurare  points  back  to  the 
former  or  original  condition,  the  in  of  instaurare  points  to 
the  present,  to  the  newly  infused  life  and  vigour,  to  the  fi-esh 
strength,  to  the  new  croation.  Therefore  "  instaurare  praelia," 
'•  instaurare  acies,"  not  restore  the  tmttlv  (viz.,  to  its  former  con- 
ditionl  but  tx^efin  the  hattle  de  noro  with  new  streno-th  and  vio-onr 
and  not  merely  with  such  strength  and  vigour  as  at  first  (reno- 


p,74  AENEIDEA  [56-08  qtjtb— ciejius 

vare,  rcnor)  but,  on  arconnt  of  the  intensifying  in,  with  greater 
strength  and  vigour  than  ever,  or  as  if  there  had  been  no  fight- 
ing at  aU.  Therefore  "  instaui-ati  animi,"  neither  restored 
courage,  restaurati  animi,  nor  even  merely  renewed  courage, 
renovati  animi,  but  icith  more  courage  titan  ever,  /nstaurati. 
How  much  more  courage  than  ever  appears  from  the  imme- 
diately subjoined  : 

.     .     "  regis  succurrcre  tcctis 
auxilioque  levcire  viros,  vimqiie  addere  victis." 

The  sight  of  the  extremity  in  which  their  friends  were  inspired 
them  with  courage  to  attempt  their  rescue.  It  is  no  longer  of 
dying  bravely  in  arms  they  think — "  pulchrumque  mori  succur- 
rit  in  armis;"  "  moriamur  et  in  media  arnia  ruamus;"  "una 
salus  victis  nullam  sperare  salutem."  It  is  of  relieving  their 
sorely  pressed  friends. 

In  like  manner,  we  have  also,  {ft),  "  instaurat  diem  donis," 
"  makes  the  day  new  with  gifts  ;"  not  merely  "  restores  the  day 
to  what  it  had  been,"  but  "  makes  a  new  day  of  it "  (viz.,  by  giv- 
ing not  such  gifts  as  had  been  given  previously,  but  far  richer) ; 
"  makes  it  a  new  day  in  the  temple,  so  rich  are  her  gifts,"  and 
in  other  words,  "  not  content  with  the  gifts  she  has  already 
given,  fearing  they  may  have  been  insufficient,  begins  again  de 
novo,  as  if  she  had  given  none  at  all,  and  gives  twice  as  many 
as  before."  (to),  "  instaurat  chores,"  not  "  restores  dancing  and 
singing,"  but  "  makes  it  such  as  it  had  not  been  previously,  in- 
fuses new,  unwonted,  previously  unknown,  life  and  spirit  into 
it,  regenerates  it."  (<»),  "  talia  Grraiis  instaurate,"  not,  with 
Conington,  "  rependite,"  but  "'rependite'  with  all  the  fresh- 
ness of  a  new  beginning,  a  new  institution,"  i.e.,  not  with  the 
languor  with  which  an  old  thing  is  restored  or  a  debt  repaid ; 
the  prayer  over-stepping  the  lex  taliouk  in  the  ratio  in  which 
instauration  is  always  more  than  original  institution,  is  the 
original  institution  with  newly  infused  life  and  vigour  and  the 
avoidance  of  whatever  errors  were  in  the  original,  (fl),  7.  146, 
"  certatim  instauraut  epulas,"  neither  "  celebrate  the  feast,"  nor 
"repeat  the  feast,"  but  "re-institute  the  feast,  begin  the  feast 
again  from  the  beginning  with  new  and  increased  alacrity;" 


o6_G8  QTiTD— ciEMrs]  EOOTC  ITL  375 

■with  liow  greatly  increased  alacrit}-  being  shown  by  "laeti," 
and  still  more  by  "  certatim,"  and  the  cause  of  the  so  greatly 
increased  alacrity  being  set  forth  in  "  omine  magno."  And, 
ie),  5.  94  : 

"hoc  i)i;i<j,is  inoeptqs  genitori  instaiirat  honoics," 

not  "institutes  honours,"  for  the  honours  have  been  already 
instituted  ("  inceptos"),  and  he  has  already  been  libating  both 
with  milk  and  wine,  and  scattering  flowers,  l)ut  "  re-institutes 
honom^s,  begins  them  again  from  the  beginning  and  as  if  none 
had  yet  been  instituted;"  that  is,  as  we  are  told  further  down, 
he  not  merely  libates,  but  sacrifices  sheep,  pigs,  and  oxen,  while 
his  companions  bring  oxen  and  load  the  altars  witli  oif erings ; 
in  other  words,  "  instaurat  diem  donis,"  as  Dido  does  in  the 
fourth  book. 

Accordingly,  in  our  text,  instauramus  polydoro  fuxus  is 
neither  celchratc  the  obsequies  of  Poh/<Iori(s^  nov  repeat  the  otjsequies 
of  Poh/florus,  but  (jire  Poli/doms  ncic  otiseq^iiies  from  tJie  bef/uniiiu/ 
and  ill  re(inlai'form,  as,  most  correctly.  La  Cerda  :  "  Renovantur 
funeralia  et  de  novo  constituuntur,  ut  bene  et  ex  ritu  coudatur 
Cj[ui  male  et  tumultuario  opere  conditus  fuerat."  The  verses 
from  ET  iNGExs  to  ciEMUs  inform  us  how  complete  the  iustau- 
ration  was,  how  nothing  was  omitted  which  belonged  to  a 
formal  solemn  funeral :  neither  the  great  tumulus,  nor  the  arae 
to  the  manes,  nor  the  mourning  "  vittae,"  nor  the  cypresses,  nor 
the  lamentations  of  the  women  with  dishevelled  hair,  nor  the 
libations  of  milk  and  blood,  nor  the  loud  and  last  farewell. 

How  entirely  instaurare  is  to  tjcfiin  de  novo,  counting  all 
that  had  been  2)reriously  done  as  nothing,  appears  from  the  instau- 
ration  of  the  Circenses  recorded  by  Livy,  2.  36,  and  Maerob. 
Saturn.  1. 11.  Discovery  having  been  made  on  the  night  of  the 
first  day  of  a  certain  celebration  of  those  games  that  the  circus 
had  been  polluted  in  the  morning,  the  games  were  "instaurati," 
commenced  on  another  day,  de  noro,  and  as  if  no  games  had  been 
performed  at  all.  The  effect  of  course  was  tliat  the  Circenses  on 
tluit  occasion  were  longer  by  one  day,  the  "  dies  instauratitius," 
than  they  liad  ever  been  before,  a  length  wliich,  to  make  amends 
to  and  appease  insulted  Jupiter,  was  made,  by  decree  of  senate 


.376  AENEIDEA  [ofi-GS  qftd— ciEMrs 

and  law  of  people,  the  normal  length  of  the  games  in  future 
— memorable  example  of  that  ancient  collective  piet}^  gravity, 
dignity,  and  wisdom,  the  reflex  of  which  is  so  distinctly  visible 
in  the  legislatures  of  the  present  day. 

Ingens  AGCrERiTUR  TUMULO  TELLus. — Another  instance  of 
tlie  ambiguity  arising  from  the  absence  of  the  article  in-  Latin. 
The  grammatical  structure  allows  ns  to  interpret  equally:  fo  the 
fiuiniJtifi,  or  for  a  fiiiiuihis.  "Wunderlich  and  Kappes,  making 
use  of  this  liberty,  inter2:)ret :  for  a  tumnhts,  the  latter  observ- 
ing :  "  Liesse  sich  niclit  audi  ein  dativ  des  zweckes  statt  des 
ortes  aunehmen  ?  Aeneas  liisst  eine  vollstandiffe  bestattunsrs- 
feier  halt  en.  Wird  er  dazu  den  dm-ch  die  erschreckende  wunder- 
erscheinung  bezeichneten  hiigel  wieder  verwendet  haben  ?  Wird 
er  die  '  hastae  '  weggeraumt,  oder  auf  sie  die  erde  aufgeschich- 
tet,  zum  hiigel  weitere  erde  beigeschafft  haben  ?"  Ser\'ius, 
on  the  other  hand,  followed  by  Heyne,  AYagner  (1861),  and 
Conington,  interprets  fo  fJto  tumulus,  "  ut  ostenderet  verum 
tumulum,  ne  forte  aliquis  alius  illud  errore  violaret."  I  agree 
entirely  with  Servius.  The  new  earth  is  heaped  up  on  the  top 
of  the  old  tumulus,  myrtles  and  all,  "  ut  ostenderetur  verum 
esse  tumulum."  A  second  tumidus,  a  cenotaph,  beside  the 
old  tumulus  and  body,  had  been  indeed  an  absurdity.  Tlie 
structure  therefore  is :  ,i/>geriti'r  timilo  [cDttiquo]  ingens 
TEELT^s — an  immense  quantity  of  earth  is  heaped  up  on  the 
old  tumulus,  and  so  a  new  and  complete  tumulus  raised  over 
the  body,  which  is  then  '•  conditum  sepulcro  "  with  the  usual 
honours. 

Stant  AiANiKrs,  &c.,  .  .  .  LAOTE  (vv.  63-66). — In  Africa 
"  pultes,  et  panis,  et  merunr'  were  brought  to  the  tombs  of 
tlie  martyrs  even  in  the  times  of  St.  Augustin  and  St.  Ambrose. 
The  custom  was  omitted  by  the  latter,  "  quia  ilia  cj[uasi  paren- 
talia  superstitioni  gentilium  essent  simillima."  See  St.  August. 
Confr.ss.  0.  ?.  Throughout  continental  Europe  at  the  present 
day,  the  making  of  wreaths  and  garlands  for  tombs  gives  em- 
ployment to  a  vast  number  of  persons,  tliose  wreaths  and  gar- 
lands being  periodically  renewed  during  a  long,  series  of  years 
bv  the  affection   of  i-elatives   or  friends,  or  even   of  strangers. 


70-03  LExrs— TKRR.ur]  BOOTv  ITI.  ;>77 

The  fresh  Avreath  still  hangs  on  the  ancient  monument  of 
Abelard  and  Heloise  in  the  cemetery  of  Pere  la  Chaise  at 
Paris. 

CiRCUM  (vs.  65),  i.e.,  ciRcuM  aras.  Compare  Tacit.  ^;?;/^^/. 
4.  ?'4  •■  ''  Aram  Clementiae,  aram  Amicitiae,  effigiesque  circum 
Caesaris  ac  Seiani  censuere." 


70-93. 

LEXIS — TERKAM 


VJR.  LECT. 
i.Kxrs  I  Med.  (Fogg-.)  Ill  Sen-ius  ;  Yen.  UfO  ;  Aldus  (1514)  ;  V.  Miiuut. 
i.EXE  III  Wakef.  {ex  coiu.) 

VJR.  LECT.  (vs.  76). 

f;YAKo  CRLSi  MTCOXOQtTE  I  "  Ant i qui  codd.  plerique  omnes."  riorius.  Ill 
X.  Heins.  (1670,  1671) ;  Pott. 

JIYCOXO  CELSA  GYAIiOQUE  III  Lad.  ;    Haupt. 

GVAKO  E  CELso  III  X.  Heius.  (1704). 

MYCOXE    CELSA  GYAROQiE   II  iV-      III  Bresc. ;  V.  Mauut.  :   V>.  Heins.; 
Philippe,    ^u't-i'  ^'l"'^- 

3IYC0X0  ECELSA  GYAKOQUP'  I  Pal.  •  ]\Inl. 

MICOXOE  CELSA  GYAEOQUE    II  \.-. 

MYCOXOECELSAGYAEOQUE  II  -;---. 

MVCOXO  E  CELSA  GYAEOQUE   II    -^\.      Ill  Wagner  (Z.    7'.)  ;  liibb.    ,  ^^.^y/r 

:mycoxe  excelsa  II  vV- 

MICOXE  E  CELSA    II  -^f. 

0  Rom. 


LiTTORA  coMPLKNT,  sciz.  iiarihiix. — Compare  Cic.  Diritt.  7.  ./7 


a'lvoiiit,  ft  fora  volivolantihns 
iia\i1pir  ioiii])lovit  iiiaiiir  littoia." 


378  AENEIDEA  [70-93  lexis— terp.am 

Nereidum  matri  et  neptuno  aegaeo. — "  Aer/rie>(-'<  appella- 
tnr,  lit  opinor,  Neptunus,  quod  magna  veneratione  Aegis,  quod 
oppidum  est  Euboeae,  ooleretur,"  Turneb.,  who  quotes  Horn.  //. 
l:^.  W  (of  Neptune)  : 

TO  5e  TiTparov  imro  rfK/xup 
Atyas.   evOaSf  ot    KXvra  SoifxaTa  ^eydecn  \ifxvr]^ 
Xpvfffo-.  fxapfxaipovTa,  rerevxc'^cii,  acpdira  oifi. 

Pius  arcitexens. — Pius,  conipassionafc  and  affectionate  to- 
wards the  island  on  account  of  its  having  been  his  own  birth- 
place.    See  1.  14  and  Eem.,  and  3.  42  and  Rem. 

Egressi  yexeramur  apoleixis  urbem. — Yenerari  =  irpoa- 
KvvEiv ;  see  Nep.  in  Conon,  3.  3.  The  particular  form  of  the 
adoration  (which  it  will  be  observed  is  repeated  on  arriving  at 
the  temple  itself,  see  vs.  84)  is  perhaps  now  not  to  be  ascer- 
tained. 

Rex  ANius,  rex  idem  hominum  phoep.ique  sacerdos. — 
Compare  Prudent,  praef.  in  Psychomach .  : 

"  Dei  sacerdos,  lex  et  idem  praepotens, 
oiigo  ciiius,  fonte  inenanabili 
seereta,  nullum  prodit  auctorem  sui, 
Melchizedec,  qua  stirpe,  queis  maioribus 
ignotus,  imi  cognitus  tantum  Deo." 

Grod  onlv  knows  wlio  Melchizedec  was,  God  only  knows  who 
Anius  was  ;  each  was  a  priest  and  a  great  king.  Tlie  printer's 
devil,  mocking  and  irreverent  as  usual,  will  have  it  they  were 
one  and  the  same. 

TeMPLA  DEI  SAXO  VENERABAR  STRUCTA  YETUSTO. — "  Et  qUOd 

venerabar  ait,  ostendit  se  precatum,"  Servius.  "  Yexerabar 
includit  notionem  voc.  precabar,  orahain,''  Forbiger.  "  The  word 
has  here  the  force  of  entreating,  as  in  Hor.  Sat.  ?.  6.  'S^  and 
older  Latin,  so  that  the  prayer  natui'ally  follows  without  farther 
introduction,"  Conington.  But  neither  are  prayers  usually 
addressed  to  temples,  nor  on  tliis  occasion  was  the  prayer  ad- 
dressed to  the  temple,  but  to  the  god  (da  propriam,  tiivmbraee, 
DOMTM)  ;  and  venerari,  although  sometimes  meaning  to  //ra// 
or  infrc/it,  mucli  more  frequently  means  tn  Ixnr  doirn  tioforr,   tit 


7()-'Jo  i.E.\is— teejiam]  book  111.  879 

icomJilp,  Grr.  TToouKvvtLv,  as  Xepos,  Conoit,  d.  J  :  "Necesse  est 
enim,  si  in  conspeetum  -seueris,  rciicrari  te  regem,  quod  irpoaKv- 
vEiv  illi  vocant."  And  such  precisely  is  its  meaning  in  the 
passage  before  us.  Aeneas  made  his  salaam  to  the  temple  ; 
respectfull}'  saluted  it,  h}^  going  down  on  one  knee,  Lowing  his 
head,  and  laying  his  hand  on  his  breast,  or  by  kissing  his  hand 
and  turning  round  from  left  to  right  (Plin.  H.  jV.  28.  5 :  "In 
liduraitdo  dexteram  ad  osculum  referimus,  totumque  corpus  eu*- 
cumagimus"),  or  by  the  performance  of  whatever  other  action 
or  sign  of  honour,  ^i^Aen.  3.  79:  egressi  veneramuk  ai'oli.ims 
URBE:\r  [certainly  not  pra//  to  the  city,  but  reqxxifalb/  salute  It, 
■!rooaKvvovf.av~\.     Ovid,  Ileroid.  91.  91  (of  the  same  Delos)  : 

"  luotiims  egressae  superis,  qiiibus  insula  suexa  t'st, 
flava  salntatis  thiu'a  nienimque  damii^  " 

(the  "  salutatis  "  of  which  passage  corresponds  precisely  to  the 
vENERAMi  R  of  verse  79  and  the  venerabar  of  our  text).  Aen. 
o.  697 :  "  iussi  numina  magna  loci  cencmmto- "  [pcr/urui  the 
ciatoiiiarf/  act  of  revere iw  toicards].     Aen.  12.  219  : 

'■  adiuvat  iucessu  tacito  progressus,  et  araui 
fiupplicitcr  cviurcns  demisso  lumine  Tiu'nus  ; 
tabeiitesque  geuao.  ct  imcnali  in  corpore  pallor" 

'\_j>ai/'i  his  reference  or  respectful  salutation  to  the  altar,  and  observe 
without  saying  a  word,  "  iucessu  tacito"].  Venerari  came  to 
mean  to  bou-  clown  before,  to  worship,  in  the  same  manner  as  it 
came  to  mean  to  pray ;  bowing  down  before  and  praying  to  being- 
only  two  different  means  of  exhibiting  the  feeling  of  venera- 
tion. 

As  in  Latin  the  word  venerari  passed  from  the  feeling  to 
the  external  act  indicative  of  the  feeling,  so  in  Italian  the  word 
rererenza,  and  in  English  both  the  words  reverence  and  courtesy, 
have  followed  a  similar  course,  and,  primarily  meaning  the 
feeling,  are  now  in  common  use  to  signify  the  conventional 
act  expressive  of  the  feeling.  How  entirely  irfwaKweiv  (like 
venerari)  was  applied  to  the  external  form  of  Avorship  appears 
in  a  remarkable  manner  from  Plutarch,  irein  Ti/xi/c,  where  s[)eak- 


380  AENEIDEA  [70-93  lexis— lEKRAjr 

ing  of  tlie  elephant  lie  says :  Ofi\if](TiiQ-  f^iavBavtt,  kui  \^opiiag,  kui 
TrpoaKvvijaei^.  No  wonder  Aeneas  should  make  his  reverence 
Lefore  the  veiterable  temple  of  the  Delian  Apollo ;  even  the  Epi- 
danrian  serpent  saluted  the  temple  it  was  leaving,  Ovid,  Met. 

15.  685  : 

"  turn  gradibus  nitidis  delahitiir,  oraque  retro 
flectit,  et  aiitiquas  abitunis  respicit  aras ; 
assuctasqiic  domos  habitataque  tcmpla  sahitat. ;" 

and  he  himself  by-and-by  (verse  349)  embraces  the  gate  of 
Buthrotus,  whose  only  title  to  such  honour  was  its  resemblance 
to  the  Scaean  gate. 

This  word  rightly  understood,  here  and  occasionally  else- 
where, the  narrative  becomes  not  only  more  lively  and  graphic, 
but  more  conformable  to  oriental  custom  :  genuflexions,  bow- 
ings, prostrations  (verse  93,  submissi  pp:timus  terram)  be- 
coming more  and  more  usual  the  farther  we  advance  from 
these  stiff-necked,  stift'-backed  climes  of  ours  eastward.  At  the 
present  day  God's  temple  and  Christ's  cross  are  the  objects  of 
an  external  reverence  which  increases  as  you  go  eastward,  and 
to  withhold  which  and  pass  by  with  neck  erect  and  covered  head 
declares  an  amount  of  unbelief  varying,  according  to  the  de- 
gree of  irreverence  shown,  from  English  High-Churchism, 
Methodism,  and  Calvinism,  through  Arianism,  Soeinianism, 
and  Quakerism,  up  to  total  infidelity. 

AxiMis  iLLABERE  xosTRis.  —  The  vcry  prayer  of  Saint 
Ambrose  to  the  "  verus  sol,"  Jlyinn.  Mattit.  (Grimm,  Hijmn. 
■veteris  eccksiftc  Interpretat.  Theotisca,  Gottingae,  1830) : 

"  verusquc  sol  il/abcir, 
micans  nitore  pci'peti, 
iubarqiie  Sancti  Spiritus 
iiifundc  nostris  sensibus.'" 

Tremerk  .  .  .  MovERi  (vss.  90,  91). — "  Ciuia  opinio  est  sub 
adventu  deoriun  moveri  templa,"  Servius  (ed.  Lion).  "  Com- 
nmne  tTTKpavuuic:  deoruni,"  Heyne.  To  be  sure,  the  gods  sig- 
nified their  advent  or  presence  by  knocking,  shaking,  and  all 
kinds  of  noise,  exactly  as  the  spirits  called  on  by  the  spiritualists 
of  the  present  day.      Sq(^  Aiifi(j>iiff/  of  PJiohxjj-tijihij.     If  all  re- 


70-93  LEXIS — tehkam]  BOOK  II J.  381 

mained  still  it  wtis  evidence  iu  old  times  that  the  g'od  did  not 
hear,  would  not  come,  as  it  is  now  in  our  table-rapping  meet- 
ings and  societies.  Nay,  noise  and  shaking  indicated  then,  as 
now,  even  more  than  mere  presence  and  hearing ;  it  indicated 
assent,  was  the  aye !  aye  I  of  the  god,  as  it  is  now  of  the  spirit 
of  the  table ;  while  dead  silence  indicated  not  merely  that  L  e 
would  not  come,  but  that  he  would  not  grant ;  exactly  as  it 
indicates  now-a-days  that  the  evoked  spirit  will  not  come,  and 
says,  no,  no.     See  Ovid,  3I(t.  8.  00 J : 

"  iHocit  caput  aequoreus  ivx, 
eoucubsit(|ue  siiis  omnL's  (^st!a/slb><ts  undas." 

LiMiXA  DEI  (vs.  01),  corresponding  to  "  foribus  divae," 
1.  509,  the  adytnyii  or  shrine.  See  Rem.  on  1.  009.  Compare 
also  3.  371  :  "meque  ad  tua  limina,  Phoebe,  .  .  ,  ducit,"  where 
see  Rem. 

MuGiKE  AUYTis  coKTiXA  RECLUsis. — The  shnue  (the  holy  of 
holies)  was  thrown  open  and  the  coktixa  (bell-shaped  cover  of 
tripod  ;  see  in  the  JImeo  Borhoxlro,  0.  20,  painting  found  in 
Pompeii)  began  to  bellow  (utter  deep  sounds  like  those  of  a 
bull),  as  Ovid,  J/t/.  IJ.  633: 

.     .     .     "  c-ortiuaque  reddidit  imo 
banc-  adyto  sucfui,  pavefac-taque  pectora  movit." 

Let  the  eiuious  about  the  oracular  art  generally,  and  the  corti- 
iKi  in  particular,  read  the  account  given  by  Ammiau,  'i\).  1,  of  the 
construction  and  uso  at  Antioch  in  the  fourth  centmy  of  a  tripos 
or  mcnsn/a  imitating  the  coi'tina  of  Delphi.  For  myself,  I  must 
own  that,  little  faith  as  I  have  ever  had  in  oracles,  whether  an- 
cient or  modern,  it  did  not  occur  to  me  to  identify  them  with 
table-rapping,  until  I  had  read  this  account  of  Ammian's — an  ac- 
count, it  will  be  observed,  not  only  from  a  contemporary,  imprc- 
judiced,  impartial,  and  veracious  pen,  but  bearing  on  its  face  tlie 
stamp  of  truth — informing  us  thtit  table-rapping  was  in  so  great 
vogue  more  than  one  thousand  five  hundred  years  ago  as  to  be 
used  as  a  means  of  detennining  during  the  life  of  Valens  who 
was  to  succeed  him  in  the  imperial  dignity,  the  table  used  ou 


382  AENEIDEA      [lll-loG  iiixc— iuventus 

this  particular  occasion  being  constructed  on  the  model  of  the 
Delphic  cortiiia. 

SUBMISSI   PETIMUS   TEKRAM. — SuBMISSI   =  VTTOTrnTTOVTi^Q.       In 

the  ancient  Christian  church,  and,  no  doubt,  in  the  heathen 
temples,  on  the  model  of  which  the  Christian  church  was  built, 
there  was  a  special  locality  in  the  beginning  of  the  body  of  the 
church,  a  station,  araaig,  for  this  ceremony  or  devotional  act. 
In  the  plan  in  Potter's  ed.  of  Eusebius  this  (TTaaig  twv  vTroirnr- 
TovTMv  is  delineated  just  inside  the  wpaiat  irvXai  (through  which 
you  pass  out  of  the  vaoOijK,  where  was  the  baptistery  and  the 
(TTamg  Tojv  Karjjxoujuevwv,  into  the  body  of  the  church)  before 
you  arrive  at  the  ajufdiov  or  pulpit,  and  at  the  distance  of  the 
length  of  the  nave  from  the  ayiai  rrvXai  leading  from  the  body 
of  the  church  through  the  cancelli  into  the  (in^a  or  sacra riuui. 


111-13G. 


HINC — lUVEiSI'l'US 


VJ.K.  LECT.  (vs.  127). 

CONCITA  I  Vat.,  Pal.,*  Med.  "  lu  codtl.  aliquot  leyi  cois'crrA  REMis  .  .  . 
sed  neqiie  displicet  tekkis,"  Pierius  (whose  silence  concerning  coxsix.v 
proves  him  to  have  been  nnaware  of  the  existence  of  that  reading). 
II  s"  ;  cod.  Canon.  (Butler).  Ill  Nonius;  Serv.  ("ut  concitatiora 
sintmaria  vicinitate  terrarum  ") ;  Isidor. ;  princ. ;  Vcn.  1470, 1471, 1472, 
1475,  1486  ;  Rom.  1473 ;  Mod.  ;  Mil.  1475,  1492  ;  Bresc.  ;  R.  Steph. ; 
Heyn.  ;  Brunck  ;  Wakef.  ;  Pott.  ;  Uurph.  ;  Wagu.  (ed.  Heyn.,  ed. 
1861)  ;  Voss  ;  Jacob  {Quaest.  Ep.,  p.  163)  ;  Lad.  ;  Haupt ;  Bibb.  ; 
Kappes  {Pro;/!-.) 


*Pottier'.s  istatemcnt  thiit  tlio  I'alatine  MS.  reads  coNsrrA  is  incorrect;  the  voad- 
iii"-  ut'  Uuil  M!^.  is  wry  plainly  coNCiTA. 


111-136  uiNC—irvENius]       EOOK  III.  ;383 

coxsiTA  II  hV  ("viz.,  Mim.  523;  Erlang.  So9).  Ill  Albinus ;  H.  Steph.  ; 
P.  Maniit.  ;  D.  Heins. ;  K  Heins.  (1671,  1676,  1704) ;  Phil. ;  Ruaeus; 
Burm.  ;  Bask. ;  Jaeck;  Weicliert  ("  Nescio  an  non  legendum  sitcoxsiTA 
ut  post  Cycladas  designeutur  Sporades") ;  Peerlk.  ;  Coningt. 

COXSCITA  II  -gV. 


CoRYBA^TIAQUE  AERA. — Compare  Propert.  4.  7.  61  : 

"  qua  numerosa  fides,  quaqiie  aera  rotunda  CijbcbcK, 
niitratisque  sonant  Lydia  jjlectra  choris." 

These  round  and  sonorous  "  Corybantia  aera  "  corresponded  not 
to  oiu'  modern  gongs,  but  to  our  modern  cymbals,  because  tlie 
sound  was  produced  not  by  striking  them  with  hammers,  but, 
as  appears  from  Ovid,  Fast.  U.  183  : 

"  ibmit  seuiimares,  ct  iuania  tympana  tundent ; 
rtc;-«quo  tinnitus  acre  rcpuha  dabunt," 

by  striking  them  against  each  other. 

Mouo  lu PITER  ADSiT, — "  Aut  acr,  ac  si  diceret  :  '  tantum- 
modo  sit  serenum.'  Aut  re  vera  lupiter,  qui  praeest  insulae 
Cretae.  Aut  quia  ventos  prosperos  lupiter  praestat,"  Servius. 
"  Uuia  is  novam  patriam  ex  fato  assignavit  Aeneae  (ignotmn 
illi  adhuc,  quam  ?),  1.  261,  sqq. ;  quare  non  patitur  eum  desi- 
dere  Karthagine,  libro  quarto  ;  et  infra  vers.  171  :  '  Dictaea 
negat  tibi  lupiter  arva,'  "  Wagner  (1861).  Not  one  of  all  these 
explanations  perfectly  satisfies  me,  if  it  were  only  because  not 
one  of  them  is  applicable  to  the  same  expression  where  it  is  used 
by  Livy,  8.  7  :  "  '  Aderunt  [consules]  in  tempore,'  Manlius 
inquit,  '  et  cum  illis  ader'it  Inciter  ipse,  foederum  a  vobis  viola- 
torum  testis,  qui  plus  potest  poUetque.' "  The  iupiter  adsit 
of  om-  text,  the  "  lupiter  aderit "  of  Livy,  and  the  "  lupiter 
hac  stat "  of  Yirgil  himself,  12.  565,  are  but  expressions  of  the 
imiversal  sentiment  that  the  approbation  of  the  Supreme  Being, 
of  him  "  qui  plus  potest  polletque,"  is  necessary  to  the  success 
of  every  enterprise,  the  sine  qua  non  of  all  prosperity — a  senti- 
ment which,  even  if  it  had  not  been  his  own,  our  author  was 
under  the  necessity  of  every  now  and  then  ascribiug  to  his  per- 

iiLNUv,  .u-..\liiii:a,  Vdi..  ij.  27 


384  AENEIDEA       [111-136  nn\c— itjtemis 

soilages,  first,  in  order  tliat  tliose  personages  sliould  have  veri- 
similitude, and  secondly  in  order  tliat  his  poem  should  not  have 
the  fate  of  Lucretius'  nobler,  more  dignified  work,  but  be  read 
and  become  popular,  and  its  author  himself  after  his  death 
"  volitaret  vivus  per  ora  viriiiii."  From  whichever  point  of  view 
regarded,  whether  as  necessary  to  the  perfection  or  as  necessary 
to  the  popularity  of  the  poem,  the  sentiment  could  with  as  little 
propriety  be  absent  from  the  programme  of  Anchises  setting 
out  from  Delus  as  at  this  day  it  could  witli  propriety  be  absent 
from  a  queen's  speech  to  parliament,  a  general's  address  to  his 
soldiers,  or  even  the  hvmible  newspaper  advertisement  of  a  prayer 
meeting.  There  is  no  passport  like  "  Deo  volente."  If  God 
is  for  us  who  can  be  against  us  ? 

There  is,  of  course,  a  peculiar  propriety  in  the  invocation  of 
Jupiter  on  the  present  occasion,  Jupiter  being  not  only  the 
weather  god,  but  especially  the  god  of  fine  clear  weather  and  a 
fair  Avind,  as  Honi.  Od.  5.  170:  ajaWofx^vai  Atoc,-  ovpw.  Hymn, 
in  ApoIUn.  U'^7  :  aya\\oi.uui]  Aiog  ovpw.    Lucan,  10.  ^07  : 

"  sub  luce  tumpcrlcs  et  nuuyuam  tuibidus  aer.'' 

Compare  also  Propert.  4.  G  : 

"  hinc  Augusta  ratis  plenis  Imlsi  om'inc  velis  " 

[the  sails  full  of  the  omen  of  Jove,  /.  t'.,  full  of  a  wind  so  fair  as 
to  afford  the  omen  that  Jupiter  is  with  the  vessel,  that  Jupiter 
is  on  the  side  of  Augustus,  that  "  lupiter  hac  staf'j. 
Tektia  lux. — Compare  //.  'J.  3G2  : 

El  5f  Ktv  ivn\oL7\v  Scorj  k\vtos  Evvuaiyaios, 

It  is  no  little  to  the  credit  of  those  ancient  mariners  that  they 
should  be  able  to  perform  the  voyage  from  Dehjs  to  Crete,  or 
from  Troy  to  I'hthia,  in  almost  as  short  a  space  of  time  as  we 
with  all  our  appliances  of  chart,  compass,  and  steam,  and  all 
our  superior  help  from  heaven,  can  perform  it  in,  at  the  present 
day. 

HosTE  VACARE  DOMOS  (vs.  123). — See  Hem.  on  verse  132. 

Sedesque  astake  KEi.icTAs  (vs.  123). — The  structure  is  not 


111-136  Hixc—iuvEJfTUs]      BOOK  ir.  385 

SEDES  ASTARE  KELicTAs,  iior  the  meaning,  the  scaf>i  afand  ahan- 
ihmcd,  but  the  structure  is  sedes  relictas  astare,  and  the 
meaning,  tlte  scdf-s  abandoned  (seiz.  by  the  enemy,  as  stated  in 
the  preceding  clause)  "  (7</-stant,"  ■'itaiid  ready  for  us — to  our 
hand.  The  passage  being  thus  understood,  [a]  there  is  no  tau- 
tology ;  {h)  the  two  clauses  perfectly  correspond,  tlie  infinitive 
being  in  each  the  emphatic  word ;  and  (c)  its  proper  meaning 
to  .stand  b//,  or  read//,  or  at  hand,  is  preserved  to  the  compound 
astare.  Compare  3.  194  :  "  caeruleus  supra  caput  astitit  im- 
ber ;  "  2,  303  :  "  arrectis  auribus  asto ;  "  Tobias,  12.  15  :  "  ego 
sum  Rafael,  unus  ex  septem  qui  astamua  ante  Dominum." 

Yiridemque  donusam. — Not  green  with  green  marble,  as 
Servius  and  La  Cerda  think,  but  green  with  vegetation — unless 
Peuce  and  Melaenae  were  also  green  with  green  marble,  Val. 
Flacc.  8.  292  : 

.     .     .     ' '  ostia  donee 
Dauubii  virlde>ia[\.ni  vident  ante  ostia  PcHccny 

Stat.  Theb.  P2.  619 : 

"  luarii  Celeicj^ue  domiis,  viricksxine  Mdaenac.'" 

Consita. — Wagner  says  :  "  Apparet  co^cita,  ut  lectionem 
difficiliorem,  esse  retinendum  :  nee,  si  consita  legas,  commode 
subiici  vss.  128  et  129."  I  do  not,  however,  agree  in  this  opinion. 
I  think  that  the  "  difficilior  lectio  "  is,  generally  speaking,  quite 
as  often  incorrect  as  the  "  facUis "  and  "  vulgaris,"  and  that 
verses  128  and  129  not  only  agree  with  the  reading  consita, 
but  (see  below)  go  to  confirm  that  reading,  and  agree  much 
better  with  it  than  with  the  reading  concita.  A  better  argu- 
ment for  CONCITA  is  derivable  from  the  almost  overpowering 
weight  of  MS.  authority  in  favour  of  that  reading.  [See  also 
Paulin.  Epid.  33  :  "  primo  ad  urbem  acta  Eomani  portus 
Pharum  vidit ;  deinde  Campaniam  longis  tractibus  legit,  mu- 
tatisque  tm-binibus  in  Africae  littora  transvolavit ;  atque  ab 
ipsis  rursus  abrepta  Sicilian!  transcurrit,  circa  quam  coneita  et 
verticosa  crebris  (ut  ferunt)  insulis  freta,  et  periculosos  etiam 
sub  gubernatore  navibus  cursus,  inter  ambages  et  obices  insula- 
rum,  tani  directo  otiosus  senex  iuoffensoque  navigio  praeterivit. 


386  AENEIDEA     [111-136  iuxc—iuventus 

ut,"  &c.]  Yet  I  ventui'e  here,  as  iu  one  or  two  places  else- 
where, and  especially  in  the  case  of  "  nee  debita  fnnera  mater 
produxi,"  Aei/.  9.  U86,  and  "  limho,"  Aen.  2.  616,  to  go  counter 
to  the  weight  of  MS.  authority  in  order  to  obtain  a  much  better 
sense.  The  idea  contained  in  the  expression  freta  coxcita 
TERRis,  fJie  seas  ciolenthj  stirred  up,  greatly  excited,  put  into  rehe- 
iiient  commotion  (for  such  is  the  force  of  cox-cita)  hij  the  lands 
(the  moveable  and  moving  by  the  fixed),  seems  to  me  so  highly 
incorrect  that  I  cannot  persuade  myself  that  the  words  are  from 
the  pen  of  Virgil ;  the  more  especially  as  in  all  the  other  in- 
stances in  which  Virgil  uses  this  word,  he  applies  it  to  the  mov- 
ing, not  to  the  resisting,  power ;  exactly  as  we  find  it  applied 
by  0\id.,  Her  oid.  2.  38  :  ^^  cone  it  a  qui  ventis  aequora  mulcet;" 
Trist.  1. 10.11 :  "iuiquis  concita  ventis  aequora,"  and  i^j).  10.  21  : 

"  odioso  coiicUa  \'ento 
Lonipiu  verbis  aequora  paene  tuis  ; " 

with  which  compare  Ovid,  Ep.  7.  Ij.2  : 

"  aspice  ut  eversas  cuncUct  Eurus  aquas." 

Assuming,  what  I  think  no  one  Avill  denj^,  that  the  Ovidian 
phrase  last  quoted  is  correct,  I  cannot  bring  myself  to  believe 
that  its  opposite  is  correct  also,  and  not  rather  a  mere  blunder 
of  the  scribes,  confused  between  words  sounding  identically 
alike.  On  the  contrary,  the  metaphor  contained  in  the  phrase 
CREBRis  coxsiTA  TERRis  uot  Only  is  of  the  commonest  {so  com- 
mon as  to  be  used  even  by  the  wholly  illiterate  Ida  Pfeitfer, 
"  Visit  to  the  Holy  Land,  Egypt,  and  Italy,"  ch.  2  :  "  The 
Danube  is  now  only  broad  for  short  distances  at  a  time.  It 
is,  as  it  were,  soaii  with  islands"),  but  actually  enters  into  the 
very  name  by  which  a  considerable  group  of  the  islands  spoken 
of  A\'as  commonly  known.  Add  to  this  that  the  Avords  eegimus 
and  AJ.EAHiMUR  imply  an  easy,  skimming,  unobstructed  motion, 
and  would  not  have  been  employed  by  Virgil  to  express  the 
motion  of  the  vessels  over  concita  freta.  The  wind  besides 
was  fair,  and  Crete  was  reached,  without  difficulty  or  danger,  on 
the  third  da}'.    The  picture  which,  I  think,  it  has  been  Virgil's 


111-1^6  iTixc—irvEXTrs]      BOOK  III.  o^j 

intention  to  place  before  the  reader  has  been  thns  beautifully 
painted  by  Avienus,  Lcsrr.  Orh.  Tenrtr,  710  .- 

"  hiiic  Sporades  crebro  prodncunt  cespite  sese  ; 
(lonsa  serenato  reu  splendent  sidera  raelo.'' 

In  answer  to  Ileyne's  objection  (''denique  non  inteiligo,  quam 
poetieum  hoc  sit,  tara  accurate  Cvcladas  et  Sporadas  distino-uere, 
quod  vix  in  geographieis  libellis  fieri  solet")  I  beg  to  say,  that 
no  such  distinction  is  intended  by  the  poet,  as  clearly  appears 
from  the  application  of  the  term  sparsas  (characteristic  of  the 
Sporades:  see  the  lexicographers,  in  roc.  "Sporades,"  and 
Mela,  2.  7)  to  the  Cyclades,  under  which  name  are  here  com- 
prehended all  t]ie  islands  of  the  Aegean  ;  precisely  for  the 
purpose  of  showing  which  meaning  (viz.,  that  not  merely  one 
group  of  islands  is  intended,  but  the  whole  of  the  islands  lying 
scattered  Kke  seed  over  the  face  of  the  Aegean)  the  supple- 
mentary ET  CREBRIS  T.EGOIUS  FRETA  CONSITA  TERRIS  is,  accord- 
ing to  the  poet's  usual  manner,  subjoined.  The  poet  is  not 
singular  in  this  general  application  of  the  term  Cj^elades ;  for 
Suidas  says:  ^EiropaSeQ  v^frot,  oc  ivioi  KukAoSoc  Xeyovtrtv,  ai  fi- 
TM  Aiyaiu). 

Nauticus  exoritur  vario  certamixe  clamor. — The  usual 
clamours  and  exertions  of  the  sailors  on  leaving  port ;  "  celeus- 
ma,"  Serv.  Compare  vss.  290,  667  (where  the  exception  proves 
the  rule)  ;  4.  411;  5.  778,  &c.  Yal.  Flaec.  2.  112:  "  sonat 
aequore  clamor."     Id.  1.  186  : 

"  i\on  (■(''7 ;«or  anhelis 
hfiKticiis,  nut  hlandus  testmline  defuit  Orpheus." 

Piutil.  Num.  It  hi.  1  : 

"  his  meoum  pigri  solahar  taedia  venti, 

dnm  remnaf  variis  yilo  relnifona  riodis." 

These  words,  therefore,  afford  no  argument  in  support  of  the 
reading  roxfiixA,  and  the  opinion  that  the  seas  were  rough.  On 
the  contrary,  the  very  quietness  of  the  sea  is  assigned  by  Apoll. 
Uliod.  1.  11.).3  as  a  reason  for  greater  bustle  among  the  crew. 
Compare  also  Aon.  7.  ?^  ;  "  in  lento  luctantur  marmore  tonsae." 
The  less  brisk  tho  sea,  tlie  more  brisk  must  be  the  sailors. 


388  AENEIDEA      [111-136  hinc—itjventus 

Neither  are  the  three  lines  xauticus  .  .  .  euntes  in  a  wrong- 
place,  nor  should  they  be  removed  in  order  to  be  placed  after 
^'OLAMUs.  They  are  exactly  where  they  were  placed  by  Virgil, 
who  follows  on  the  train  of  thought  suggested  by  linquimus, 
to  tell  you  how  they  flew  over  the  sea  past  Naxos,  Donysa,  and 
the  other  islands  mentioned,  before  he  tells  you  the  minute 
particulars  of  the  setting  out  contained  in  the  lines  xauticus 
.  .  .  EUNTES.  According  to  his  usual  manner  he  gratifies  the 
impatience  and  curiosity  of  his  hearers  first,  and,  this  done, 
returns  and  particularizes  at  leisure.  See  Remm.  on  1.  151  ; 
5.  704  ;  2.  480.     The  poet's  train  of  thought  is  :   linquimus 

ORTYGIAE  PORTUS  PELAGOQUE  VOLAMI  S,  BACCHATAMQUE  lUGIS 
.  .  .    TERRIS,    NAUTICUS    .   .    .    EUNTES,    ET    TANDEM.       The    prOSaic 

train  is :  linquimus  ortygiae  portus,  nauticus  exoritur  .  .  . 

EUNTES,  PELAGOQUE  VOLAMUS,  BACCHATAMQUE  lUGIS  .  .   .  TERRIS, 

ET  TANDEM,  and  this  is  the  train  recommended  for  our  adoption 
by  Wagner — forgetful,  as  it  would  seem,  that  the  verses  which 
are  to  be  set  back  will  sin  as  much  against  the  prosaic  time-order 
when  placed  after  "\^olamus,  as  they  do  in  the  present  position, 
and  must,  if  we  aspire  to  make  them  perfect  prose,  come  in 
between  portus  and  pel  ago  ;  nay,  must  come  in  in  the  middle 
of  the  clause  linquimus  portus  itself,  being,  as  they  are,  the 
description  of  the  bustle  of  the  sailors  in  the  very  act  of  leaving 
port. 

Prosequitur  surgens  a  puppi  ventus  euntes. — This  line 
is  rendered  by  Voss  : 

"  stcigender  wind  A'om  steuer  vcrfolgf  die  riistige  mcerfalirt." 

This  is  incorrect.  Prosequitur  is  TrpoKs/nret,  "  hcgleitet,'"  escorts, 
(locH  aJong  ivif/t,  not  as  of  the  party,  but  as  an  inferior  goes  along 
with  a  superior  for  the  sake  of  protection,  or  honour,  or  some 
such  purpose.     Compare  Aeii.  6.  897  : 

"  his  Tibi  turn  natiira  Ancliiscs  iinaque  Sibyllam 
proscqiiifnr  dictis,  portaqiie  cmittit  ebiirua." 

Plant.  CcLsin.  /^.  2.3: 

"  nam  novum  maiitum  ct  novam  nuptam  volo 
riis  prosiequX  (novi  hominnm  mores  maleiicos) 
ne  qxiif?  cam  abripiat." 


111-136  nixc—irvKXTrs]      BOOK  III.  389 

Yfil.  Flaoo.  2.  504  :  '' promjidftir  lateri  assultans."     Id.  4.  628 : 

"  ipse  vivos  gradions  ad  primi  littoris  undam 
proxeqiilttn-  Phinous." 

Tlie  thought,  therefore,  is  an  improvement  upon  Homer's,  -whieli 
is  tliat  of  mere  companionship,  Od.  11.  0  : 

■qfjLiv  5'  av  Karonirrdi  //eco?  Kvavoirptapoio 
iKfxivov  ovpov  lii  TTKr^cTiiTTiov,  ((tQKov   fTalpOV. 

Xo  notice  whatever  has  been  taken  of  tlie  word  either  by  Caro 
or  Dryden,  most  probably  because  neither  of  them  nnderstood 
it.     Euaeus,  more  valiant,  boldly  sets  it  down,  propellit. 

Optatae  (vs.  132). — "  Unam  ex  urbibus  desertis  (123) 
0})tat  sive  legit,  quam  appellat  Pergamum,  eamque  nums  cin- 
git  additque  arcem,"  Wagner  [Pracd.)  But  how  does  it 
happen  that  the  town  had  neither  walls  nor  arx  ready  bnilt  ? 
These  were  prime  necessaries  for  a  town  in  Crete  as  well  as  for 
towns  elsewhere ;  and  if  the  towns  of  Crete  generally  had  such 
essential  requisites,  how  does  it  happen  that  Aeneas  pitched 
upon,  selected,  one  without  them  ?  No,  no.  Aeneas  went  t( » 
Crete  because  he  could  get  the  ground  for  building  and  dwell- 
iug  on  without  dispute,  not  in  order  to  occupy  like  a  pirate 
or  bandit  the  deserted  houses  ;  and  "  optata  urbs  "  is  the  city, 
tlie  promised,  fated  city,  they  so  much  longed  for,  not  the  city 
selected  from  amongst  others.     Compare  1.  176  : 

"  egrcssi  optnta  potiuntur  Troes  arena." 

3.  509  : 

"  stornimiir  opfnfac  gremio  tolluris  ad  iiiidaiii.'" 

Aeneas  and  his  Trojans  would  have  cut  but  a  shabby  figure, 
taking  up  their  residence  in  an  old  cast  off  town,  and  the  pur- 
port of  jiosTF,  VAf'ARE  DOALos,  versB  123,  is  not  that  \\\e  houses 
were  without  occupiers  and  they  might  tlierefore  go  into  them 
and  occupy  them,  but  that  the  dwellings  are  without  an  eiicmi/ 
in  them,  and  they  may  therefore  safely  and  freely  build  in 
Crete. 

Am  ARK  FOf'os  (vs.  l.'>4). — Not  merely  fo  lore  the  ilunx'siic 
lii'arfh,  but  In  sl((i/  close  Itc^idc  if.  Compare  Acii.  '>.  IdJ,  and 
Ui'Uim. ;  also  "  amatque  ianua  limen,"  Hor.  Cann.  25.  4- 


390  AENEIDEA     [111-136  niNC—iuvENTus 

Arcemque  attolt,ere  tectis. — "  Arx  (ittollatur,  quae  prae- 
sidium  sit  tectis.  Deformant  aliqui  loci  liuiiis  interpretationem, 
cum  poeta  nihil  aliud  dicat  quam  :  '  hortor,  ut  domos  constru- 
ant,  illisque  arceini  superimponant,'  "  La  Cerda.  That  this 
criticism  is  entirely  erroneous,  and  the  modern  interpretation 
("  tectis,  sexto  casu,  adfolli,  eadem  ratione  dictum  qua  supra 
vers.  46  '  i\f ri.is  increscere,'  "  Forbiger)  correct,  is  x^laced 
beyond  all  doubt  by  Statius's  exactly  parallel  expression,  Achi/I. 

1.  m : 

' '  iam  natat  omne  nemus  ;  cacdiintur  robora  c-lassi : 
.silva  minor  vomis  :   fornim  laxahir  ad  ustis 
iununieios,  quod  rostra  ligct,  quod  numiat  anna, 
belligcros  quod  frenet  equos,  quod  mille  catenis 
squalentcs  nectat  tunicas,  quod  sanguine  fumet, 
vulneraque  alta  bibat,  quod  conspirantc  veneno 
inipellat  mortes  ;  tcnuantquc  humentia  saxa 
attritu,  et  nigris  addunt  mucronibus  iras. 
nee  modus,  aut  arcus  Icntarc,  aut  fundere  glandes, 
ant  torroi'c  sudes,  fjaleasiipii-  (iftollcrc  conis,'''' 

where  the  meaning  can  be  no  other  than  mcreasc  the  heujlif  of 
the  helmets  by  the  addition  of  cones,  2mt  cones  on  the  helmets, 
manufacture  helmets  tcith  cones,  i.  e.,  the  cone  being  always  a 
part  of  the  helmet,  mannfacture  helmets.  Accordingly,  arcem 
ATTOLLERE  TECTIS  is  to  i'ttisc  the  a )' X  with  huildimjs,  in  other 
words,  IrnUd  their  arx.  A  similar  expression  occurs  at  verse 
185  of  the  second  book  : 

"  banc  taraen  immensam  Calcbas  attoUevc  molem 
rohorihus  textis  caeloque  educere  iussit ' ' 

[erect  this  immense  bulk  with  carpentry,  i.  e.,  erect  this  immense 
hulk  of  carpentry~\.     Compare  Juvenal,  14.  86  : 

"  dum  sic  ergo  habitat  f'etronius,  imminuit  i-em, 
fregit  opes,  nee  parva  tamen  mensura  relictae 
partis  erat ;  totam  banc  tiu'bavit  filius  aniens 
dum  melioi'C  novas  affdUU  mar  more  villas  " 

[builds  villus  u-ifJi  or  (fm((rbh\  where  "  marmore  "  is  the  material 
of  which  the  villas  consist.]  Attollere  tectis  is,  therefore, 
a  poetical  equivalent  for  h}iild  vp  hiyh,  as  "  aggredior  dictis" 


\j> 


144-152  TEXi.ur— FENEST.]    BOOK  III.  391 

is  for  addrcsf<,  "expecliam  dictis  "  for  crplaiii,  &c. ;  see  Rem.  on 
Aen.  2.  190. 

Wagner  [Praed.)  has  :  '"  exaltare  arcem  aedifieiis,  s.  ARCE^[, 
locum  in  ui'be  editum  munitionibusqne  saeptiim  vel  saepiendum, 
quasi  celsiorem  reddere  inaedificando ;  "  and  Yoss  :  "  und  die 
burg  aufthiirmen  den  hausern." 

Mr,  Davies  thinks  the  words  arcem  attollere  tectis  cer- 
tainly mean  to  raisp  a  citadel  {as  a  protection)  for  their  houses. 

CONNUBIIS    ARVISQUE    NOVIS     OPERATA     lUVENTUS. OuC    of 

the  numerous  verses  which  Peerlkamp  thinks  should  be  ex- 
punged as  unworthy  of  Virgil.  That  critic's  argument  on  this 
occasion,  if  it  does  not  edify,  will  at  least  surprise  and  amuse, 
the  reader.     See  Rem.  on  4.  551. 


144-152. 


VENT  AM FENESTRAS 


VAE.  LECT.  (vs.  1.31). 

ixsoMxis  III  Brese. ;  Heync  ;  Wakef . 

IX  soiixis  III  Mod. ;  R.  Steph. ;  H.  Stepli. ;  P.  Mamit.  ;  La  Cerda  ;  I). 
Heins.  ;  jST.  Heins.  (1670)  ;  Phil.  ;  Burm.  ;  Brunck  ;  Pott.  ;  Jahii  ; 
Wagn.  (cd.  Heyn.,  ed.  1861)  ;  Lad.  ;  Haupt ;  Rihb. 

IX  STRATis  has  been  proposed  by  Peerlkamp. 


VAR.  LEOT.  (vs.  1-52). 

IXSEETAS  I  Vat.,  Pah,  3Ied.  II  jf .  Ill  Princ.  ;  D.  Heins. ;  N.  Heins. 
(1670);  Phil;  Heyne;  Brunck;  Wakef.  ;  Pott.  ;  Wagn.  (ed.  Heyu.. 
ed.  1861)  ;  Lad.  ;  Haupt  ;  Ribb. 

ixrEHTAs  111  p.  Manut. 


o92  AENEIDEA    [144-152  VENiAjr—FEXEsx. 

Veniamque  PKECARi. — "  Veniam  eiTOiis  Anchisae  qui  oracu- 
lum  male  interpretatus  est,"  Serv.  (ed.  Lion).  "  Yeniam 
eiToris  ex  male  intellecto  oraculo,"  Wagner  (1861).  Not  the 
meaning:  venia,  with  Yirgil  at  least,  is  alwaj^s  grace,  farour, 
neYei\for(/ire)ic.s.<i.     Compare  (1)  10.  903  : 

.     .     "  per,  si  qua  est  vit-tis  rn/i//  liostibiis,  oro  : 
corpus  humo  patiare  tegi" 

(where  it  is  not  forgiveness  whicli  is  asked,  but  the  favour  of 
burial).     («),  10.  625: 

' '  sin  altior  istis 
sub  precibus  renin  uUa  latet,  totunique  moveri 
mutarive  putas  bellum,  spes  pascis  inanes" 

(where  it  is  not  forgiveness  which  is  spoken  of,  but  the  favour 
that  the  whole  course  of  the  war  might  be  changed).    (3),  4.  429 : 

.     .     .     "  extreniTiiu  hoc  miserae  det  mitiiiis  amauti  : 
exspectet  facilemque  fugam  vcntosque  foreutes. 


tenipiis  inane  peto,  requiem  spatiumque  fuiori ; 
(Turn  mea  me  victam  doceat  fortuna  dolove. 
exh-emam  banc  oro  renin m  " 

(where  "munus"  and  "veniani"  explain  each  other,  and  the 
latter  can  be  nothing  else  than  grace,  favour,  indulgence,  obli- 
gation).    (4),  11.  101: 

"  velati  ramis  olcae,  reninDiquo  rogantes  : 
corpora,  per  campos  ferro  quae  fusa  iacebant, 
redderet  ac  tumulo  sineret  suecedere  terrae  " 

(where  the  "  venia,"  the  favour,  the  obligation,  asked  is  "  cor- 
pora redderet  ac  tumulo  sineret  suecedere  terrae").   (5),  11.  358 : 

"  ipsum  obtestemiu',  veniniiiqiic  oremus  ab  ipso  : 
eedat,  ins  proprium  regi  patriaeque  I'emittat  " 

(where  the  "  venia,"  the  favour  sought,  is  that  expressed  in  the 
second  line).     And,  compare  (O),  Stat.  T/irb.  1.  '205: 

"  ncc  protinus  ausi 
(•aelicolae,  rcn'inm  donee  ■i)ater  ipse  sedeudi 
tvau([uill;i  iubet  esse  uiauu  ;  " 


144-152  VEXIA^I— FEXEST.]   BOOK   III.  393 

and  precisely  so  in  our  text,  the  "  venia"  sought  is  not  forgive- 
ness for  having  mistaken  the  oracle,  or  an}'  other  forgiveness, 
hut  the  favour  of  being  told  by  Apollo 

(MAM   IKSSIS  riNEM  REliVS  lEHAT  ;    CXDE   LABORUM 
TENTAKE  AfXII.IUM  lUBEAT,    Ql'O  VERTERE  CTRSUS. 

So  much  is  this  the  case,  so  entirely  is  venia  grace,  favour, 
and  so  little  forgiveness,  that  even  where  an  error  has  been 
committed,  and  venia  sought,  as  Gcorg.  ^.  536  : 

"  iianique  dabunt  vcn'iam  votis,  irasquc  remittoiit," 

venia  is  not  forgiveness,  but  the  grace,  the  favour,  of  Avhicli 
forgiveness  is  ihe  consequence  and  proof.  The  error  of  Lade- 
wig  is  exactly  half  that  of  Servius  and  Wagner.  Rightly 
understanding  vexiam  to  be  grace,  not  pardon,  he  has  yet  not 
perceived  that  the  precise  "  venia  "  meant  is  specified — has 
entirel}''  missed  the  connexion,  veniam  : 

QUAM  FESSIS  FIXEM  REBIS  FERAT  ;  UXDE  LABORUM 
TEXTARE  AI'XILUM  IUBEAT,  QUO  VERTERE  CURSUS. 

His  words  are  :  *'  in  der  seuche  sahen  sie  eine  strafe  des  Phoebus 
fiir  unwissentlich  begangenes  unreeht,  daher  nm  gnade  flplifu.^' 
Heyne,  as  little  understanding  ^"ENIA:\l  as  either  Servius  or 
Wagner,  and  perceiving  nevertheless  the  connexion  vex i am  : 
QUAM  FESSIS,  &c.,  mystifies  his  reader  if  not  liimself  with  the 
vague:  "placare  deum  ut  ille  vere  edicat,  quam  finem,"  &c. 
Kappes  has  understood  both  the  meaning  of  ^^EXIAM  and  the 
connexion,  and  shows  by  numerous  examples  from  other  Avriters 
no  less  than  from  Virgil  himself,  that  gnadc,  grace,  favour,  and 
not  pardon,  is  the  sense  of  the  word.     See  Rem.  on  1,  522. 

Confirmatory  of  the  interpretation  that  effigies  and  phryoii 
PEXATES  (vs.  148)  are  spoken  of  the  one  object,  viz.,  the  gods 
Penates,  is  that  passage  of  Ovid  (r.r  Ponto,  '2.  8.  57)  where  the 
poet  describes  himself  as  worshipping  the  imprints  of  Augustus's 
family  on  coins  sent  to  him  from  Rome,  and  where  there  is  a 
similar  lif^ndiadys  in  the  case  of  this  same  term  effigies  : 

"  fclicf's  illi,  ((iii  non  sininlacra,  scd  ipsos, 

fjuiquc  (leuni  coram  coi-pora  vera  vidcnt. 
quod  quoniam  nohis  invidit  inutile  fatum, 
fjxos-  dcdit  ars  votis  rfpf/ioixino  colo." 


304  AENEIDEA  [14  4-152  VENIAM—FEXEST. 

Effigies  sacrae  diyum  phrygiique  pexates.  It  was  not 
the  material  statues,  the  earthen,  metal,  wooden,  or  ivory  images, 
of  the  "  divi,"  which  Aeneas  dreamed  he  saw,  but,  as  rightly 
explained  by  Heyne,  the  "divi"  therRselyes  w  propria pcrso)ia. 
ComjDare  Lucan,  7.  9  : 

"  nam  Ponipoiani  visus  sibi  sede  theatri 
innumcram  cjfiywiii  Rouianae  cernere  plebis." 

Cukx,  205  : 

' '  cuius  ut  intravit  Icvior  per  corpora  sonmns 


cfiiil'icx  ad  oiim  ciilicis  dcvenit." 


In  somnis. — Two  different  words  are  so  frequently  found 
written  in  the  MS.  as  one  word,  and  one  word  so  frequently  as 
two,  that  it  is  wholly  impossible  to  determine  from  MS.  autho- 
rity the  true  reading  in  the  case  before  us.  I  am  decidedly  in 
favom^  of  IN  SOMNIS  by  the  strong  resemblance  to  the  other 
dreams  of  Aeneas,  by  the  occurrence  of  the  words  "  in  somnis  " 
in  the  narration  of  no  less  than  two  of  those  dreams  (2.  270 ; 
4.  557),  and  by  the  words  nec  sopor  illud  erat,  verse  173, 
where  see  Rem. 

Iacentis  in  somnis,  as  "  somno  iacentem,"  Eel.  6.  1^. 

MuLTO  manifesti  lumine  (vs.  151),  referring  not  to  the 
light  of  the  moon,  but  to  supernatm^al  light,  as  is  placed  beyond 
doubt  by  "manifesto  in  lumine,"  4.  35S,  where  there  is  no  moon. 
The  ancients  laid  especial  stress  on  the  clearness  with  which 
objects  were  seen  in  a  vision.     Compare  Herod.  7.  47 :  Ei  rot 

t]     OXpl^      TOV      iVVTTVlOV     fit}      tVapj^lQ      OVTM     fC^ai'JJ,      ilX^C     av    T1}V 

apyatav  yvw/xjji'.      Aesch.  P^'/'.s.  179  : 

a\X'  ou  Ti  TToj  TOiovS'    fvapyfS  eiSo/nriv 
cos  Trjs  Trapotdev  euippovris. 

See  also  Hom.  Od.  k-  SUl-  It  was  this  distinctness  which  con- 
stituted the  difference  between  an  ordinary  dream  and  a  vision. 
Fenestras  (vs.  152),  not  as  Aen.  9.  5.iU,  the  mere  openings  or 
holes  in  the  side  of  a  building  for  the  admission  of  air  and  light, 
but  as  Hor.  Carm.  1.  25. 1 :  "parcius  iunctas  quatiunt  fenestras," 
the  sashes,  frames,  or  shutters  inserted  into  those  openings. 


144-152  VEXIA31— FKXEST.]  BOOK  III.  ;i9o 

Insertas,  viz.,  cardinibus.  Ital.  (janyho'ate.  Insertas 
FENESTRAS,  the  wlncloKH  [ichidoic-sa^ihcH  or  irindotc-framcs)  insevted 
{hung)  on  their  hinges,  the  wiudow-saslies  in  ancient  times,  and 
still  in  most  parts  of  the  continent  of  Europe,  not  being  fixed 
permanently  in  the  walls,  like  our  modern  English  windows, 
but  hung  u}»ou  hinges  so  as  to  close  and  open  like  folding- 
doors,  and  to  be  easily  lifted  on  and  oif.  In  some  parts  of 
Italy  it  is  still  usual  to  remove  the  window-sashes  by  day  and 
only  put  them  back  in  their  places — inserere  (cardinibus) 
— at  night.  See  Vocah.  de  la  Crusca,  in  voce  "  ganghero  "  : 
''  Mettere  in  gangheri  vale  accomodare  a'  gangheri  la  cosa 
che  va  gangherata ;  e  si  dice  ancora  cosi  degli  arpioni  delle 
imposte  delle  fenestre,  e  degli  usci,  quando  si  mettono  in  opera, 
collocando  nelle  bandelle  gli  arpioni.  Lat.  CardinihtiH  inseirir, 
inwiittei'c.'"  The  picture  represented  in  our  text  is,  therefore, 
tliat  of  the  moon  shining  into  Aeneas' s  chamber  through  the 
window-sashes  or  frames,  which,  having  been  removed  dm-ing 
the  day,  were  restored  to  theii*  place  at  night.  We  are  left,  and 
must,  I  believe,  ever  remain,  in  ignorance  whether  these  move- 
able window-sashes  of  Aeneas  were  glazed  with  any  transparent 
material,  or  were  mere  shutters  with  holes  in  them  for  the  trans- 
mission of  air  and  light.  If,  however,  we  regard  fenestras  as 
openings  simply,  it  will  be  possible  to  take  insertas  fenestras 
as  meaning,  not  windows  (/.  e.,  openings)  inserted  into  some- 
thing (viz.,  the  wall),  but  windows  or  openings  into  which 
something  was  inserted;  and  what  something?  sp ecu  1  aria 
no  doubt,  or  panes  either  of  glass  or  of  some  more  or  less  trans- 
parent substance,  ex.  gr.,  talc  or  alabaster,  such  as  are  to  be  seen 
at  the  present  day  in  certain  windows  of  the  church  of  San 
Miniato  in  Florence,  and  the  cathedrals  of  Orvieto  and  Siena. 
Compare  Plin.  Sp.  2.  1 7  (of  certain  porticos  in  his  Laureutian 
villas)  :  "  egregium  hoc  adversum  tempestates  receptaculum, 
nam  .specalarihm,  ac  multo  magis  imminentibus  tectis  muniun- 
tur,"  where  see  Pictro  Marquez  delle  rille  di Plinio,  liome,  179G, 
pp.  43  and  81 ;  compare  also  Seneca,  Epi.st.  90.  The  word 
specularibus  has  been  omitted  by  oui'  author  partly  in  order 
to  avoid  a  partiuularization  unsuitable  to  poetry,  and  partly  as 


;50t)  AEiS^EIDEA  [173-182  xec— fatis 

unnecessary,  inasmuch  as  the  inserted  Avindow  openings  through 
which  the  moon  shone  could  only  be  window  openings  inserted 
with  specularia,  specularia  being  not  only  the  proper  in- 
sertion for  window  openings,  but  the  only  insertion  which,  while 
it  excluded  the  night  air,  permitted  the  entrance  of  the  moon- 
light. 

As  ixsEKTAS  FENESTRAS,  according  to  this  latter  interpreta- 
tion, are  windows  which  are  not  mere  openings  in  the  wall,  but 
windows  into  which  something  is  inserted,  so  "  cavas  fenestras" 
^Aeii.  9.  5oli)  are  windows  into  which  nothing  has  been  inserted, 
mere  openings  in  the  wall,  and  through  which,  therefore,  it  was 
easy  for  the  Trojans  to  discharge  their  missiles. 


173-182. 

IS  EC — FATIS 


Nec  sopor  ILLUD  ERAT. — No)'  icds  that  slccj) ;  i.  e.,  that  >ras  not 
the  i'fl'ect  of  sleep,  a  mere  dream,  Jictioii,  or  ima(/iitatioi/  in  sleep. 
Compare  Aeu.  8.  1^.2 :  "  ne  vana  putes  haec  fingere  somnum." 
Also  Stat.  Theb.  5.  135  : 

.     .     .     '  •  niulo  stabat  ^'c■nus  eusc  ;  vidcri 
claia  mihi,  A(y/«;/o6que  super ''^ 

[i.  e.,  more  clear  and  plain,  than  mere  sleep  could  present  her  to 
mc^.  Hom.  Ocl.  19.  5^7  :  ovk  ovap  aAA'  virap  taOXov  ["  non 
soinniani  hoc  est,  inquit  dea  ad  somiiiantem,  sed  res  vera  bona," 
Damm,  in  voce  virap].     Stat.  Theb.  10.  205  : 

.     .     .     "  vanae  nec  moustra  (^««e/<*, 
nec  tiuiicno  comperta  loquor." 

And  Sil.  Ital.  3.  198  : 

"  ueque  eiiini  sopor  ille,  nec  altae 
\-is  adcrat  noctis  ;  viigaque  fugante  tenebras 
misciierat  lucem  somno  deus." 

See  Hem.  on  "iacentis  in  somnis,"  verse  150. 


17;J-182  xKc— 1-Axis]  BOOK  III.  897 

Strange  that  St.  Jerome,  in  tlie  description  wliicli  lie  has 
given  us  of  his  having  heen  snatched  up  into  heaven,  and 
there,  before  the  judgment  seat  of  God,  flogged  with  stripes 
on  account  of  his  addiction  to  the  vain  literature  of  the  heathen, 
should,  at  the  very  moment  that  he  relates  his  solemn  renun- 
ciation of  that  literature  in  the  actual  visible  presence  of  the 
Almighty,  not  only  use  this  heathen  argument  of  Aeneas,  but 
even  Aeneas's  very  words,  to  prove  that  what  he  saw  and  heard 
on  that  occasion  was  not  a  mere  idle  dream,  but  a  veritable 
heavenly  vision.  The  following  is  the  passage,  full  of  interest 
and  instruction  not  only  for  those  who  do,  but  for  those  who  do 
not,  believe  that  it  is  inconsistent  with  the  Christian  character 
and  profession  to  study  with  delight  those  ancient  heathen 
authors  whose  sayings  and  admonitions  even  St.  Paul  himself 
did  not  disdain  to  mix  up  with  his  own  in  his  Epistles  to  the 
Christian  Churches  :  "  Interim  parantur  exequiae,  et  vitalis 
animae  calor,  toto  frigescente  iam  corpore,  in  solo  tantum 
tepente  pectusculo  palpitabat ;  quum  subito,  raptus  in  spiritu, 
ad  tribunal  ludicis  pertrahor  .  .  .  Interrogatus  de  conditione, 
Christianum  me  esse  respondi.  Et  ille  qui  praesidebat,  '  Men- 
tiris',  ait ;  '  Ciceronian  us  es,  non  Christianus ;  ubi  enim  the- 
saurus tuus,  ibi  cor  tuum'.  Illico  obmutui,  et  inter  verbera 
(nam  caedi  me  iusserat)  conscientiae  magis  igne  torquebar 
.  .  .  Clamare  auteni  coepi,  et  eiulans  clicere,  '  Miserere  mei, 
Domine,  miserere  mei.'  Haec  vox  inter  flagella  resonabat. 
Tandem  ad  Praesidentis  genua  provoluti  qui  astiterant,  preca- 
bantiu"  ut  veniam  tribueret  adolescentiae  .  .  .  exactiu-us  deinde 
cruciatum,  si  gentilium  litterarum  libros  aliquando  legissem. 
Ego,  qui  in  tanto  constrictus  articulo  vellem  etiam  maiora  pro- 
mittere,  deierare  coepi,  et  nomen  cius  obtestans  dicere, '  Domine, 
si  iinquam  habuero  codices  seculares,  si  legero,  te  negavi.'  In 
haec  sacramenti  verba  dimissus,  reverter  ad  superos ;  et,  miranti- 
bus  cimctis,  oculos  aperio,  tanto  lacrymarum  imbre  perfuses,  ut 
etiam  incredulis  fidem  facerem  ex  dolore.  Nee  cero  sojwr  ille 
fuevaty  ant  cana  soiiniia,  quibus  saepe  deludimiir.  Testis  est  tribu- 
nal illud,  ante  quod  iacui ;  testis  iudicium  triste  quod  timui ;  it  a 
mihi  uuuquam  contingat  in  talem  incidere  quaestionem;  liventes 


398  AENEIDEA  [1 73-182  nec— fatis 

habuisse  scapulas,  plagas  sensisse  post  somnum,  et  tanto  deliinc 
studio  divina  legisse,  quauto  non  antea  mortalia  legeram." 
Hieron.  Epid.  18  (ad  Eustocliium).     See  concluding  Rem.  on 

Aen.  k- 

Manabat  (vs.  175). — "  Fluebat,"  Servius.  No;  fluere  is 
to  flow,  to  run  as  a  liquid,  man  are  is  to  flow  out  of,  to  ooze  out 
of— SiS  blood  out  of  a  wound  (when  it  does  not  come  in  a  jet) 
or  as  sweat  out  of  the  skin,  or  as  a  spring  out  of  the  ground ; 
and  compare  Quint.  Curt.  8.  36 :  "  multa  hedera  vitisque  toto 
gignitur  monte  ;  multae  perennes  Aquae  tncmant.'"  Id.  3.  11  : 
"  rivis,  qui  ex  radicibus  montium  /imnaid.^'  See  also  above, 
verse  43. 

Skque  novo  veterum  deceptum  errore  locorum  (vs.  181). 
— "  Pulchra  est  antithesis  :  de  re  vetere  recens  fuit  Anchisae  er- 
ror," La  Cerda,  Voss.  "  Novo.  Solito  more  post  vetus  ornatus 
causa  adiectum,"  Heyne,  Wagner,  the  latter  of  whom  adds  "aiec 
desiderarentur  talia  magnopere,  si  abessenfc."  "  Ornatum  in  poeta 
lubens  agnosco,  sed  non  ineptum  :  pro  xovo  scribamus  s^w," 
Peerlkamp.  "  Prae  nimio  studio  proferendi  antitheti  scripsit 
NOVO,  nuUo  opinor  sensu ;  novo  enim  veterum  respondet,  sed 
nihil  sententiae  addit ;  imo  puerilibus  illam  ingeniis  quam  viri- 
libus  aptiorem  efficit,"  Pearce,  adLongin.  de  Suhlini.  "Novo 
seems  best  explained  by  Grossrau  of  the  surprise  of  Anchises  when 
informed  of  his  mistake  ...  a  mere  verbal  antithesis,"  Coning- 
ton.  Yirgil's  well-deserved  reputation  should  have  screened 
him  from  the  imputation.  Virgil  never  makes  mere  verbal 
antitheses,  never  writes  either  nonsense  or  puerilities.  Here, 
as  so  often  elsewhere,  it  is  the  commentators  who  have  mis- 
taken Virgil's  meaning,  not  Virgil  who  has  not  known  how  to 
write. 

Let  us  assign  the  right  meaning  first  to  novo  and  then  to 
vETERUisi,  and  we  shall  perceive  at  once  that  the  antithesis  novo 
veterum,  so  far  from  being  a  mere  rhetorical  flourish,  conveys 
a  most  appropriate,  nay,  an  almost  necessary  and  indispensable 
sense.  And  first,  with  respect  to  novo  :  novo  is  not  recenti, 
or  new  in  point  of  time,  but  insolito  or  new  in  point  of  fre- 
quency.    Compare  Propert.  1.  13.  33  : 


r7;3-182  >Ec— FATiJi]  BOOK  III.  399 

"  Iti  vero,  qiioniam  scmcl  es  peiiturus  aniore, 
iirere  ;  non  alio  liiminc  dignus  eras, 
quae  libi  sit  fclix,  quoniam  //or/is  incidit  error, 
ct  qiiodcunquc  voles,  una  sit  ista  tibi  " 

(where  Ave  have,  as  in  our  text,  Loth  "  novus"  and  ''error,"  aud 
where  the  meaniug  is :  "this,  for  you,  new  and  unusual  error," 
viz.,  of  falling-  seriously  and  really  and  truly  in  love,  not  mak- 
ing an  amoui'  or  piece  of  gallantry).      Georg.  4.  357  : 

"  huic  perciissa  nucd  meutem  formidinc  mater" 

["a,  for  her,  new  and  unusual  apprehension"].  Ovid,  3I('f. 
3.  1^67 : 

"  0  !  utiuam  a  uostro  secedere  corpora  possem  ! 
votum  in  amante  novum  ;  vellem  quod  amamus  abesset  " 

["  a  new,  /.  e.,  strange  and  unusual,  wish  for  a  lover  to  make"]. 
See  Remm.  on  "nova  forma  viri,"  3.  191;  "furor  novus," 
5.  760  ;  "  novus  pavor,"  2.  228. 

Accordingly  novo  errore  in  our  text  means  a  new,  i.e., 
strange  and  unusual,  error  for  Anchises  to  make.  Compare  the 
not  very  dissimilar  use  made  by  the  Gfreeks  of  vsMTepog,  Hero- 
dot.  5.  11)  :  w  TTot,  (TYtSof  700  (Tiv  avaKaiOfxevov  crvvitjui  tovq 
AoyouC)  OTL  iOeXtiQ  tfii  SKTre/xipag  Troi£ix>  ti  vetvTspov'  tytu  wv 
aiv  xptjiUt)  /u]Civ  vio\iuu)(Tai  Kor'  avSpag  tovtovq.  And  see 
Vah-kn.  ad  Herodot.  3(32  ;  also  Heindorf  ad  Plat.  Profarj., 
p.  4G1. 

Novo  so  understood  is  the  opposite  of  inveterato,  and, 
added  to  errore,  apologizes  for  the  error  in  the  same  propor- 
tion as  inveterato  had  aggravated  it.  It  is  as  if  Anchises 
had  said :  "  you  will  pardon  an  error  such  as  I  have  never  been 
guilty  of  before — my  first  mistake."  But  why  is  this  noa'o  put 
into  so  innnediate  contact  with  veterum  ?  Why  the  undeniable 
antithesis  :  >'oa'o  veterum  ?  Plainly  because  the  "  veteres  loci," 
the  places  which  Avere  not  new  to  Anchises,  but  concerning  which 
he  had  heard  and  thought  much,  should  have  been  better  under- 
stood by  him,  should  not  have  been  the  subject  of  any  mistake. 
Novo  veterum  is,  therefore,  not  a  mere  rhetorical  antithesis, 
but,  while  an  antithesis,  is  at  the  same  time  an  apology  not  less 

iiEMiY,  aem:ii)i:a,  vol.  n.  28 


400  .AENEIDEA  [173-182  xKc—rAxis 

fit,  proper,  and  Lecoming  than  required  and  even  necessary  fur 
tin  error  into  whicli  he,  the  Nestor  of  the  expedition  by  whose 
advice  and  direction  every  step  was  taken  (3.  9  : 

"  ut  iJiitci'  ^iticliixcs  dare  I'atis  vela  iiibubat." 

3.  472 : 

"  interea  clai^seiu  velif>  aptare  iubebat 
Anchisva"''''), 

shoidd  least  of  :ill  liave  fallen,  and  for  which,  lest  this  excuse 
should  not  be  sutticient,  the  further  excuse  is  added  that  he  was 
deceived  by  it — seque  novo  veterum  deceptum  errore  lo- 
('c)RUM — an  error  such  as  he  was  not  accustomed  to  make  about 
places  so  familiar  to  his  mind,  but  which  was  so  plausible  it  was 
hardly  possible  not  to  be  deceived  by  it.  How  common  among 
the  Eomans,  even  in  everyday  life,  was  the  antithesis  of  novns 
to  vetus  appears  from  Plant.  3Iercaf.  5.  k-.  15  :  "  )iociis  ama- 
tor,  fc^;rs  puer."    Amphitr.  prol.  118  : 

"  vvtcrcni  atquu  aiitiquaiu  rem  tiocain  ad  vos  pvoferam." 

Festus,  in  voce  Meditrinalia:  "  Mos  erat  Latinis  populis,  cj[uo 
die  quis  primum  gustaret  mustum,  dicere  ominis  gratia  :  '  vdua 
itocuni  vinuni  bibo,  ceterl  novo  morbo  medeor.'"  Varro,  de  L.  L. 
0.  21 :  ^'■iiovuia  vetus  vinum  bibo,  novo  vderl  vino  morbo  medeor." 
Sidou.  Apoll.  Carm.  2.  83 ': 

.     .     .     "  itur  in  aequor 
raolibiii>,  et  vetcrcb  tellus  nova  contraUt  inidas." 

As  ivell  might  it  be  objected  to  any  one  of  these  examples  of 
this  so  familiar  antithesis,  or  to  Massinger's  "A  New  Way  to  Pa}' 
Old  Debts,"  or  to  Shakespeare's  most  touching  passage  in  K'uuj 
Lcfii-,  act  1,  sc.  2  : 

"  thus  Kent,  0  jd-iiices,  bids  you  all  adieu, 
ho  '11  shape  his  old  course  in  a  eountr 


V  «r 


iliat  it  is  absurd  or  puerile,  as  to  our  author's  staid,  dignified 
and  very  much  required 

SEQUE  >'0V0  VETEUCM  DECErXUM  EKKORE  LOLOKHM. 


■I'Of 


I  have  to  express  my  regret  that  my  OAvn  former  ci 
("  Twelve  Years'  Voyage  ")    concerning  the  meaniug  of  this 


195-207  JfOCTEM— IXSURG.]        BOOK   III.  401 

passage,  and  which  I  am  sorry  to  say  I  cannot  excuse  as  Au- 
chises  has  so  well  excused  his  error  concerning  Crete,  has  had 
the  evil  consequence  of  leading  Forbiger,  and  I  am  afraid 
others,  into  the  ill-founded  belief  that  Anchises  in  the  word 
NOVO  acknowledges  his  present  error  to  have  been  a  second  one. 

Novo  DECEPTUM  ERRORE,  exactlj  as  "pravo  deciperentur 
errore,"  Animian,  28.  2  :  "  Qui  flexis  poplitibus  supplicabant, 
ne  Romani  secmitatis  improvidi,  quorum  fortunam  sempiterna 
fides  caelo  contiguam  fecit,  jjrat-o  deciperenfttr  errore,  pactisque 
calcatis  rem  adorerentur  indignam." 

Iliacis  exercite  fatis. — The  epithet  exercite  is  here 
peculiarly  proper,  Aeneas's  troubles  and  embarrassments  hav- 
ing just  been  twice  imnecessarily  increased  by  two  so  consider- 
able errors  of  Anchises  ;  see  Remark  on  verse  181.  Compare 
Anchises'  application  of  the  same  term  to  Aeneas  when  he 
addi-esses  him  on  the  occasion  of  the  new  and  unexpected 
trouble  of  the  burning  of  his  ships  by  the  women,  Aen.  5.  725. 


195-20' 


XOCTEM — INSURGIMUS 


Hiemem,  Jicari/  rain.     Compare  Claud,  in  Eutrop.  1.  1 : 

"  semiferos  partus,  metiienJaquc  pignora  matri, 
moenibus  in  mcdiis  auditiim  nocte  luporum 
iimnmir,  ct  attonito  peciides  pastore  locutas, 
ct  laplduin  dirun  hlcmvs^' 

[shoicers  of  stones^. 

Ingeminaxt   abruptis   nuuibus    ignes. — AVakelicld  reads 
AKRUPTi,  quoting  Lucretius,  2.  214  : 

"  nunc  heic,  nunc  illic,  abrnpti  nubibus  igues 
concursant," 

and  observes:  "Arruptt,  sciz.  hc  ahrmnpcnte><,  exquisitius  multis 
vicibus  est  ct  doctius."     I  hold  this  criticism  to  be  erroneous, 


"402  AENEIDEA  [195-207  xoctem— ixsnw. 

and  adhere  to  the  received  reading — (1),  heeaiise  iiimieroiis 
examples,  some  of  them  cited  even  by  Wakefield  himself,  show 
that  the  picture  intended  to  be  presented  is  not  that  of  the 
lightnings  "•  se  abrumpentes,"  breaking  from  the  clouds  or  out 
of  the  clouds,  but  of  the  lightnings  coming  from  the  offside 
of  the  clouds,  from  the  sky  above  and  beyond  the  clouds,  which 
are  broken  to  let  them  through.     Compare  Sil.  Ital.  1.  135  : 


Id.  ;J.  19(3 


Id.  U.  GOG 


Id.  8.  653 


Id.  17.  252 


'•  ;77J/oqiie  ^-"'/(Mnk'at  igueus  uethei'.' 

cougeDiiiiat  souitiis  nqitl  violeutia  cadi, 
imbriferamqiie  hiemcui  permixta  graudiiic  torqiict." 


coiitorsit  dextra  fiilmen,  quo  tota  leluxit 
Maeonidiim  telliis,  atramqiic  per  aethera  volvenb 

f(hrnpt(j  firgit  irichj  super  agniiua  niibem." 

.     .     .     ''  n'ptii,^(:[ne  frugore 
hoir'n^ono  polti.'-,  et  vultiis  patuere  Tunautis.'" 


Line  r/iptc  ivhLiUV  jjoli,  att^ue  hiuc  crcbra  iiiiiare 
fulmina." 


Ilor.  Od.  1.3i: 

...     "  nauique  Diespiter, 
igni  corubco  nnhUa.  difkkus, 

plerumqiie  per  purum  sonantes  ' 

egit  equos  celeremque  eurrum  ;'' 

and  Stat.  Tf/rb.  1.  Jo  J  : 

■■  abrupta  treinisciuil 
t'ulgura  ;  et  attritus  .-^iibita  face  r/aiipUin-  mf/icr," 

where  the  disruption  of  the  aether,  broken  by  the  lightnings  as 
they  traverse  it,  is  described  as  plainly  as  words  can  describe 
anything,  {'t),  because  in  that  very  passage  of  Lucretius  Avliich 
Wakefield  relies  on  as  proof  that  we  should  read  ahuiu'Ij,  n(;t 
AfiRUPTis,  in  our  text,  Macrobius  read  abruptis,  not  (as  Wake- 
field and  Lachmann  choose  to  read)  abrupti.  And  {H), 
because  the  greatly  preponderating  weight  of  MS.  authority  is 
in  favovu-  oi  abruptis. 


19.5-207  xocTEM— ixsriif;.]       BOOK  ITT.  403 

Fu.ML'M  (vs.  206),  the  smoke  of  the  liabitations.  Compare 
Horn.  Od.  1.  58  : 

le/nevos  Kai  Katrvov  mrodpcDCTKovTa  voT)(Tai. 

and  lh;,l.  10.  99  : 

Ko.iTvnv   5'  0101'  opwfxev  aTTo  \6ovos  aicTffovTa. 

Yya.\  caduxt. — "  Demittimtur,"  Heyne,  Yoss,  Peerlkamp, 
Thiol,  Jal  [Virg.  Naut.,  p.  -379).  This  is  not  the  meaning. 
Cadere  is  here  nsed  of  the  sails  in  the  sense  in  which  it  is  nsed 
of  the  winds,  as  Ovid,  Mrt.  8.  ;?  ; 

.     .     .     "  fffr^V  Eiirus,  ct  humida  surgunt 
mibila." 

Liv.  26.  39  :  "  Venti  vis  omnis  cecidif."  Virg.  Georg.  1.  35U  : 
"Quo  signo  cadorcnt  anstri."  The  sails  are  no  longer  in  action, 
l)ut  collapse  ("detumefiunt,"  De  la  Eue),  viz.,  for  want  of  wind, 
the  wind  ceasing  to  blow  as  the  ships  near  the  shore.  That  this 
is  the  meaning  is  placed  bej'ond  doubt  by  the  exactly  corre- 
sponding passage  of  Ovid,  Fast.  3.  o8o  : 

'■  vola  cndiriif  primo,  et  dubia  libraiitiir  ab  aura, 

'  findite  renugio,'  navita  dixit,  '  aquas,' 

dumque  parant  torto  subduceie  carbasa  lino, 

pereutitur  rapido  puppi?^  adunra  Xoto," 

where  the  sails  first  "  cadunt,"  then  flap,  and  then,  being  not 
only  useless  but  dangerous,  are  taken  in  by  the  sailors.  As  in 
the  Ovidian  parallel,  the  boatman,  on  the  sails  hanging  lax 
(cadere)  in  the  calm,  calls  out  "  findite  remigio  aquas,"  so  in 
the  words  of  Aeneas  the  Trojans  on  the  same  occurrence  rise  to 
their  oars,  remis  ixsurgimus. 

The  expression  vei.a  cadvxt  rightly  understood,  the  opposi- 
tion between  the  two  short  and  pithy  clauses,  vela  CADUxr  and 

KKMIS  IXSURfilMIS,  COUICS  iuto  vicW. 


404  AENEIDEA     [220-241  laeta— TOLrcEEs 


220-241. 


LAETA VOTJ'CRES 


Laeta  bovm  .  .  .  PER  HERBAs  (vv.  220-221).  Compare  Lirv, 
24.  3  :  "  Lucus  ibi,  frequenti  silva  et  proceris  abietis  arboribus 
septus,  laeta  in  medio  paseua  babuit,  ubi  omnis  generis  sacrum 
deae  [Laciniae  lunoni  sciz.j  pascebatur  peous  sine  ullo  pastore; 
separatimque  egressi  cuiusque  generis  greges  nocte  remeabant 
ad  stabula,  nunquam  insidiis  ferarum,  non  fraude  violati  liomi- 
num."  Suet.  Jul.  Cae^.  HI:  "Proximis  diebus  equorum  greges, 
quos  in  traiiciendo  Rubicone  flumine  conseerarat  ac  vagos  et  sine 
custode  dimiserat,  comperit  pertinacissime  pabulo  abstinere  uber- 
timque  flere."  Animals  tbus  emancipated  from  work,  and  never 
to  be  touched  by  butcher's  knife  because  they  were  sacred,  Avere 
called  ^wa  a^tra,  as  Sj^nes.  Epist.  57  :  kql  t^wi/  ,u£r'  ayaOoJV  tujv 
eXwiBtjJv,  uxTWip  iv  ispu)  7r£(fjt/3oXw  TO)  KOdfiw,  ^ w o r  cKperov, 
aveifJLevov,  ev)(ri  kqi  /3t/3Aa»  /cat  ^rjpa  juepitlijov  rov  j3iov. 

At  sfbitae  iiorrifico  lapsu  de  moxtibus  adsunt  har- 
PYiAE,  &c. — Compare  Le  Bruyn,  Voyage  au  Levant,  1671, 
vol.  1,  p.  581  :  "Nous  y  demeurames  [a  Damiette]  trois  on 
c^uatre  jours ;  nous  allions  ordinairement  apres  le  repas  nous 
asseoir  sur  le  liaut  de  la  maison,  ou  nous  y  promener,  car  elles 
sont  toutes  plattes,  et  nous  prenions  plaisir  a  jetter  devant  nous 
quelques  restes  de  notre  repas  que  nous  aAions  apportez,  et  que 
nous  voyions  incontinent  enlever  par  les  faucons  dont  il  y  a 
grande  quantite.  Je  n'ay  jamais  vu  d'oiseaux  si  hardis,  puis 
qu'  ils  venoient  fondre  au  milieu  de  nous  avec  leurs  serres,  et 
s'  envoloient  ensuite  avec  leur  proj^e  sur  la  maison  voisine  ou  ils 
alloient  manger  a  leur  aise  ce  qu'  ils  avoient  pris,  et  des  qu'  ils 
I'avoient  devore  ils  revenoient  voir  s'il  n'y  avoit  plus  rien  a 
prendre." 

In  secessu  longo  (vs.  2'29). — See  Kem.  on  these  words, 
1.  10:i 


220-241  i\ET.v— TOLrcTiT;s]     BOOK  IIT.  40.j 

FoEDARE  (vs.  241). — "Fatendum  iibi  cle  foedis  volucribus 
agitur,  pariim  accommodatam  videri  vocem,"  Heyne.     "Foe- 
dare,  piita  sanguine,  quod  adiicitm^  interdum,  igitur  cruentare, 
O^-id,  Mot.  7.  8!iO  :  '  foedantem  sanguine  vestes,'"  Wagn;  (ed. 
Heyii.).     Wagner's  observation   is   erroneous,  for  if  foedare 
sufficiently  expressed  foedare  sanguine,  why  did  Ovid  think 
it  necessary  to  add  the  "sanguine"?     Xo,  no;    foedare  is 
general,  expresses  only  offence,  apoU'nuj,  tlierefore  has  the  instru- 
ment of  oifence  added;  in  the  0 vidian  example,  "sanguine,''  in 
the  Yirgilian,  ferro,  spoiled  with  hlood,  spoiled  with  the  sicord, 
exactly  as  12.  99,  "foedare  in  i[)\ilYere"  spoiled  in   (i.e.  icifl/) 
dust;  4.  673,  "  unguibus  foedans,"  spoiled  with  the  nails;  ihid. 
"  pugnis  foedans,"  sjioiled  with  the  fsts ;    2.  539,  "  foedasti  fu- 
nere,"  spoiled  (morally)   with  the  death,  i.  e.  shocked  or  offended 
trith  the  death.    From  the  accidental  circumstance  that  the  instru- 
ment which  f  oedat  is  frequently  of  a  filthy  natiu'e,  the  mistake 
has  arisen  that  the  foedare  itself  is  properly  to  nwhe filthy,  to 
make  dirty  ("  poUuere,  inquinare,"  Gresner),  and  that  where  the 
word  is  applied  as  in  the  present  instance  to  an  instrument  which 
yet  does  not  dirty,  it  is  so  applied  because  the  instrument  produces 
something  intermediate  (in  the  present  instance,  blood)  which 
dirties.     From  this,  as  it  seems  to  me,  false  view  of  the  strict 
and  proper  meaning  of  the  term,  lias  arisen  not  merely  Wagner's 
bungling  gloss,  "'  foedare,  puta  sanguine"  (though  our  author 
expressly  inforais  us  that  the  foedare  was  with  ferro],  but 
Heyne's  "  parum  accommodatam  videri  vocem,"  a  presumption 
which  has  drawn  down  upon  him  the  scarcely  in  this  case  too 
severe  castigation  of  unmerciful  Yoss  :  "  Wie  kann  ein  beschei- 
deuer  sich  ein  solehes  urtheil  in  einer  fremden  sprache  erlauben  ? 
Tuid  iiber  Virgil !  "     Compare  further,  2.  5o  :  "  ferro  Ai-golicas 
foedare  latebras  ;"  4. 195  :  "dea  foeda  "  [not  dirty  ov  filthy,  but 
itflly,  both  physically  ("monstrum  horrendum  iugens  eui,"  &c.) 
and    morally   ("infecta    canebat")];    and  Tlaut.   Awphiir.    Oil 
(ed.  Eothe) : 

"•  fonhiDt  et  protcrunt  hostiam  copias 
iiiri'  iiuustds."" 


406  '    AENEIDEA  [250-275  acctpite— AroLio 


250-275. 

ACCTPITE APOTJ.O 


VJJf.  LEGT.  (vs.  2:)0). 
{pimd.']  EiiGO  ANiMis    •  A'lauE  I  3L'd.   (Foggiiii).    Ill  P.  Mamit.  ;  La 
Cerda ;  Brunck  ;  AVakefield. 

\^2)unvt.^  ERGO    •  ANiMis  ATQUE  HI  N".  TIeins.  (1670) ;  Heyne. 

[l)iincf.'\  ERGO  ANiMis  ATQUE  III  D.   Heins.  ;    Wagner  (cd.  Heyn.,  od. 
1861);  Voss;  Ladewig :  Eibbeck.  0^^-^'*^^- 


YAH.  LEflT.  (vs.  268). 
E  R  R 

FUGiMrs  I  Pal  FUGIMUS  (Ribbeck);  Med.  (Foggini).    Ill  P.  Manut.  ; 

D.  Heins.  ;    N.  Heins.  (1670) ;    La  Terda ;    Voss;    Ladewig;    "Wagner 

(ed.  Heyn.,  ed.  1S61)  ;  Ribbeek. 

FERiMUR  III  Heyne  ;  Brunek  ;  Wakefiekl ;  "  fortasse  melins,"  Ribbeck. 

I  prefer  the  reading  eeeimue.  First,  in  order  to  avoid  the  cacophony — Mus— 
BUS — BIS.  Secondly,  because  fugimus  is  less  dignified  than  ferimur. 
Thirdly,  becanse  the  speed  is  sufficiently  expressed  by  the  context  with- 
out the  help  of  fugimus.  Fourthly,  because  fugimus  may  very  easily 
have  been  borrowed  bv  a  scribe  from  effugimtjs,  verse  272. 


Animis  belongs,  not  to  figite,  but  to  accipite  ;  first,  on  account 
of  the  better  cadence ;  secondl}^,  on  account  of  the  parallel, 
5.  304 : 

"  ricc'ipltc  haec  rr)/uiiis,  laetasque  advertite  mentes." 
NeC    1AM    AMPLIUS    AKMIS    SED    VOTIS    PRECIBUSQUE    lUBENT 

EXPOSCERE  PACEM.  — "  Armis  quaercve  pacem  ;  hoc  quaerere 
repetis  ex  verbo  exposcere,"  Wagner  {Pincst.). 

.     .     .      "  iiieht  liinger  mit  kriogswehr, 
nein,  udt  flebn  un-l  geliibd'  eniialinon  sic  friedcu  zu  fodcm."       (Yoss). 

"  The  '  pax '  which  they  sought  by  arms  was  liberty  to  feed 
unmolested;  that  which  they  seek  by  prayer  is  freedom  from 
further  annoyance  if  the  Harpies  are  merely  monsters ;  deliver- 
ance from  divine  vengeance,  if  they  are  goddesses,"  Conington. 


28C-297  AKKE— jrARTTo]  BOOK  TIT.  407 

This  is  certainly  not  tlie  meaning.  The  alternatives  are  not  peace 
obtained  by  fighting  and  peace  obtained  by  vows  and  prayers, 
but  tlie  alternative  is,  war  or  peace.  On  the  one  hand  stands 
NEC  I  AM  AMPLiiTs  ARMis ;  on  the  other,  packm  exposcere  votis 
PREciBusQUE.  Ar.mis  is  entirely  independent  not  only  of  ex- 
poscere but  of  any  verb  suggested  by  exposcere,  and  depends 
altogether  on  its  own  verb  understood,  viz.,  contcntleir,  diiuicair, 
or  some  such  verb. 

Prohip.ete  minas  (vs.  265),  theme  ;  talem  avertite  CAsu:\r, 
variation. 

Aperitur  (vs.  275),  is  exposed  to  ric/r,  viz.,  on  the  fleet's 
rounding  the  promontory  which  had  hid  it.  We  have  the  con- 
verse exposure  to  view,  viz.,  that  of  the  approaching  fleet,  in 
Liv.  22.  19  :  "  nondum  aperientibus  classem  promontoriis." 


286-297. 

AERE MARITO 


The  AERE  CAVo,  &c.,  of  vv.  286-288  is  tit-for-tat  for  the 

Tpoiav  e\ovTes  Stjttot'  Apyeicnv  ctoAos 
Oeois  \a(pvpa  ravra  rot?  icad'  EAA.a5o 
SofMois  eTTa(T(Ta\ev(Tav  apx^-^ov  yavos^ 

of  Aesch.  Afjam.  577  (the  herald  speaking). 

Cavo. — It  appears  from  the  following  passage  of  Ammian 
(24.  6)  that  shields  were  sometimes  so  hollowed  out,  i.e.,  adapted 
to  protect  the  body  not  only  in  front  but  on  the  sides,  that 
they  could  on  an  emergency  be  used  somewhat  in  the  manner 
of  boats :  "  Et  miratur  historia  Rhodanum  arma  et  loricam 
retinente  Sertorio  transnatatum  ;  cum  eo  momento  turbati  qui- 
dam  milites,  veritique  ne  remanerent  post  signum  erectum, 
■sen fix,  quae  patuht  snuf  et  iiieurra,  proni  firniius  adhaerentes, 
eaque  licet  imperite  regendo,  per  voraginosum  amnem  velocita- 
tem  comitati  sunt  navium." 


408  AENEIDEA  [286-297  akre— M.vr.iTo 

Rem  carmine  sioxo. — "Carmine  autem  epUjmynmafe ;  et 
sciendum  carmen  dici  quicquid  pedibns  continetnr;  nam  et 
liic  mmm  versum  carmen  dixit,  et  in  Bncolkk  (5.  43)  duo," 
(Servius.  No  ;  carmine  does  not  necessarily  imply  that  the 
words  were  in  verse.  See  the  numerous  examples  adduced  l>_y 
Gresner  [in  voce)  of  the  application  of  the  term  to  prose  formulae. 
In  our  text  the  Avord  is  used  in  the  sense  in  which  the  Germans 
use  sprnch,  and  the  English  motto.  Yirgil  had  to  put  the  in- 
scription into  verse  in  order  to  fit  it  into  his  poem,  hut  in  tlie 
words  CARMINE  sifiNO  Aeueas  means  not  that  he  put  the  follow- 
ing verse  or  line  of  poetry  on  the  shield,  hut  that  he  put  the 
following  iiiscription  or  motto  on  it. 

That  the  words  rem  carmine  signo  do  not  clearly  and 
unmistakeahly  convey  to  the  modern  reader  the  meaning  whicli 
Aeneas  no  doubt  intended  to  express,  viz.,  that  he  put  the 
inscription  on  the  shield  itself,  is  probably  owing  to  the  circum- 
stance that  there  is  not  in  the  modern  mind  the  same  connexion 
between  shields  and  inscriptions  as  there  was  in  the  ancient. 
See  Hildebrand  ad  Apul.  3Iet.  6.  3,  and  compare  Pausan.  1.13: 
Ta>  Se  iv  AojS(i)vi]  Aa  MaKeSovwi;  avedt}K£v  avTwv  rag  acnrioag. 
twiyeypairTui   ^f   kch  Tavraig'    Aice  ttot  ,  <k,c.      Su.  lo.  494: 

"  Pyrenes  liimiilo  c/t/pciiii)  cum  ccnt/iiu'  figuut : 
'  Hasdrubalis  si^olium  Gradivo  Scipio  A-ictor.'  " 

In  conclusion,  may  we  not  ask,  is  there  not  a  peculiar  propriety 
in  Aeneas's  representing  this  act  as  done,  not  by  Achates  or  an y 
other  of  his  companions  in  arms,  but  by  himself  personally,  viz., 
in  his  pontifical  character  ?  Compare  Macrob.  Saturn.  3.  2  : 
"  Pontificibus  enim  permissa  est  potestas  memoriam  rerum  ges- 
tarum  in  tabulas  eonferendi ;  et  hos  annales  aj)pellant  equidem 
maximos,  quasi  a  pontificibus  maximis  factos ;  unde  ex  persona 
Aeneae  ait : 

'  ot  vacot  annales  nostrorum  aiulirc  laLonun.'  " 

Aerias  arces  (vs.  291), — Compare  Ilom.  //.  3.  305  :  Wiov 
j/i'f^of(Tcrai',  and  the  Grerman  tuftUj. 

Et  i'atrio  androaiaciien  iterum  cessissr  marito  (vs.  297;. 
— Cessisse,  as  used  here,  does  not  at  all  involve  tlie  id  pa  of 


305-318  etge^i.—eevtstt]      BOOK  III.  409 

submission  or  inferiority ;  is  simply  equivalent  to  passed  to,  fell 
fo,  hecamo  the  jirojierf)/  of ;  compare  "  cedat  Lavinia,"  Ae)(.  12. 
17 :  let  Larinia  pass  to  hm,  become  liis;  "morte  Neoptolemi 
regnorum  reddita  oe^sit  pars  Heleno,"  vs.  ^jo2,  passed  to  Helenus, 
heeame  Hekiius''s  ;  "  uti  turn  di vidua  pars  dotis  posteriori  filio, 
reliqua  prioribus,  cederet,"  Apul.  de  Ma(/ia,  91. 


305-318. 

ET  GEMINAS — REVISIT 


Causam  lacrymis,  as  we  would  say,  to  irnp  beside,  i.  e.,  to  ichieh 
she  might  eon/e  and  ireep.  The  precise  phrase  is  repeated  by 
Petronius,  117.  6:  "Ne  .  .  ,  sepulchrum  quotidie,  ransfou  laerij- 
ijiaram,  cerneret."  Causam  lacrymis,  or  causam  lacry- 
raarum,  to  cause  tears,  as  Ovid,  Fast.  ^.  d.!/.7,  "  causas  somni," 
to  cause  sleep  : 

"  nbstinet  alma  Cores,  somniqiie  papavera  causas 
dat  tilii  cum  topido  laftc  bi1)enda,  piior  ;" 

of  Ceres  giving  poppy-juice  to  Triptolemus  to  cause  sleep,  to  put 
him  asleep,  just  as  in  our  text  Andromache  builds  the  altars  to 
cause  her  to  weep,  i.e.,  to  which  slie  may  come  in  order  to  enj(.)y 
the  luxury  of  tears.  Compare  Hom,  //.  2J/..  71^2,  where  this 
same  Andromache  laments  that  Hector  has  left  her  no  memo- 
rial, not  even  a  ttvkivov  inu^,  over  which  she  might  weep  : 

E/cTOp,  ejnoi  5f  /LiaXicrra  AeA€<;|/6Toi  aXyea  Xvypa, 
ov  yap  fxoi  6vriaK(jiv  Aex^icv  ck  x^'P"^  operas' 
ovT(  ri  fj.01  enrfs  trvKiuov  eiros,  ovt(  Kiv  am 
IJ.efxu7ifXT}v  vvKTas  Te  Kai  Tj/xora  SaKpvx^ovaa  — 

referring  to  which  lamoiit,  Plutarch  {dc  Consofat.  ad  A  poll.) 
observes  :  Eov  arpiovo^  [r/c  oTro^amj]  fAi]dev  Trpoaenrwv  infii 
injoivoc,  KXainvTii-  Xeynvniv' 


410  AENEIDEA     [30,5-318  et  gem.— REvrsiT 


l.ieijLvqjj.y}v- 

cai'  TT^oaofiik^aaQ  ri,  Tovr'  aui  7rpo\npov  i^^^'^'^  locriTsp  vntK- 
Kctvfia  D/c  XvTri]g'  where  inreKKdvixa  rtjg  Xvirrig  (English,  iiicoitirc 
to  (J riff)  corresponds  exactly  to  Virgil's  v\vs\^\  lackymis. 
Compare  also  Seneca,  Troades,  77: 

"  lit  nulla  dies  moeroro  caret, 
seel  nova  fletus  causa  rainistrat." 

Ovid,  Med.  Far.  J^S : 

"  et  vnniet  nif/in  altera  c//nsr/  dolor" 

[^gi'ief  ic/i /'(■//,  as  irrll  ffs  a(jc,  oc<ris/oii\  irriiiklei\.  Sil.  3.  330  (ed. 
Ruperti)  : 

"  nee  vitam  sine  Marte  pati :  Cjuippe  omnis  in  armis 
Ikcis  ccKsn  sita,  et  danmatuni  vivere  paci  " 

[irason  foi'  living,  reason  ivlii/  fJicy  sJtoti/d  //re].* 

Verus  NTXTirs  (vs.  310). — Compare  Horn.  //.  S?.  ^38: 
irriTv/uiog  ayy^Xog. 

Earis  turbatus  vociBus  Hisco. — Compare  Dante,  Farad. 

o.  oo  : 

.     .     .     "  cominciai 
quasi  com'  uom  cui  troj)i')a  voglia  smaga." 

Ne  dt'bita,  nam  vera  vides  (vs.  316)  :  "I  am  a  real  per- 
son, not  an  imagined  appearance."  Compare  Dante,  Farad. 
3.  S9  : 

"vere  sustanzie  son  cio  clie  tu  vedi.'" 

Qms  TE  CASUS,  &c. — Aeneas  has  heard  and  believes,  but  is 
not  yet  perfectly  sure  (vs.  294),  that  Andromache,  after  her 
terrible  reverse,  has  liad  the  good  fortune  to  become  the  wife  of 


*  Tacit.  Hi.st.  li.  10 :  "  Intuniuere  statim  superhia  fcrociaque,  et  pretiuni  itiiie- 
ris,  donativuni,  duplex  stiiiendium,  augeri  equitum  numerum,  proiuissa  sane  a 
Yitellio,  postulabant,  non  ut  assequerentnr,  sed  miinniii  Kcdifimil^^  [r.mme  for  nedi- 
I'loii']  is  more  parallel  than  the  passages  cited  in  the  remark,  inasmuch  as  "  sedi- 
tioni,"  like  lacrymis,  is  in  the  dative  case.  Compai'e  also  Tacit.  Ain/r/L  2.  6^  : 
"  Enimvero  audita  mulatione  princijjis,  immittere  latronum  globos,  exscindere 
castella,  nni^as  liclla'^  ^  pmrocn/irrs  t(i  iror\ 


o().5-318  KTOEM.— kea-I(<it]      book  III.  411 

her  deceased  liu.sLaiid's  brother,  now  king  of  Chaonia ;  and  on 
his  meeting  Andromache  inqnires  of  herself,  is  the  good  news 
trne.  Afraid,  however,  that  it  might  not  be  true,  and  aware 
that  too  warm  congratulations  would,  in  case  it  were  not  true, 
only  wound  Andi'omache,  he  commences  with  sympathy  for  i\.n- 
dromache's  misfortunes — heu  !  quis  te  casus  deiectam  coNiu(n-; 
TAXTO  EXciPiT — but  procecds  immediately  to  refer  to  the  report 
that  she  was  no  longer  the  wife  of  Pyrrhus,  but  Helenus's 
queen  :  quae  satis  uigna  eortuna  REvisrr  ':!  "  Is  it  true  that 
you  have  at  last  met  a  retmn  of  good  fortune  ?  "  The  separate 
questions  contained  in  the  two  distinct  clauses  are  thus  reducible 
to  the  single  one:  "In  what  condition,  whether  bad  or  good,  do 
I  find  Hector's  Andromache ':^ " — the  bad  condition  alluded  to 
being  that  of  being  still  as  she  had  been  at  first  (casi's 
EXCIPIT  deiectam)  the  concubine  of  Pyrrhus  ;  the  good  condi- 
tion alluded  to  (uigxa  fortuxa  revisit)  being  her  present 
condition  (as  he  had  heard)  of  queen  to  Helenus.  The  single 
question  thus  substantially  contained  in  the  two  separated 
clauses  is  then  repeated  in  the  three  words,  rvRRiiix'  coxxubia 
servas  ?  the  answer  to  which  would  tell  whether  her  present 
condition  was  one  of  good  or  bad  fortune.  The  answer  is  what 
Aeneas  hoped  and  expected — ''my  present  fortune  is  as  good  as 
the  fortune  of  one  who  was  once  the  wife  of  Hector  can  be ; 
l*yrrhus  is  dead,  and  I  am  the  wife  of  Hector's  brother,  tlie 
king  of  this  conntry." 

Heu  is  entirely  retrospective,  refers  generally  to  the  common 
misfortune  of  Aeneas  and  Andromache,  viz.,  to  their  loss  of  and 
expulsion  from  their  country,  and  particularly  to  Andromache's 
loss  of  Hector  (deiectam  coniuge  taxto),  not  at  all  either  to 
Andromache's  present  circumstances,  or  to  the  chances  (casus, 
eortuna)  which  befel  her  since  she  left  Troy,  and  of  which, 
having  as  yet  only  heard  rmuom's,  Aeneas  now  inquires  the 
particulars. 

Te,  thus  coming  before  its  verb,  is  emphatic  ;  places  the 
inquiry  which  Aeneas  makes  respecting  the  condition  of  Andnj- 
inache  in  opposition  to  the  inquiry  which  Andromache  has  made 
respecting  Aeneas.      Andi'omache  having  inquired  of  Aeneas 


412  AENEIDEA      [318-ol9  kevisit — seetas 

whether  it  was  really  himself  she  saw,  or  only  his  spectre, 
Aeneas  first  answers  her  question,  and  then  asks  her  about  her- 
self :  "  It  is  really  Aeneas,  unfortunate  Aeneas,  you  see  before 
you ;  tell  me  now  of  yourself  [te]  what  has  been  or  is  now 
ijour  fate?" 

CoNiUGE  TANTo  refers  back  directly  to  Andromache's  ques- 
tion about  Hector:  hector  ubi  est?  Had  Andromache  not 
mentioned  Hector  by  name  Aeneas  would  no  doubt  have  used 
some  different  form  of  expression. 

The  so  nearly  related  persons  and  so  similar  fates,  not  to 
speak  of  the  general  resemblance  between  the  two  passages,  and 
the  commencement  of  each  with  the  self-same  word,  may  well 
justify  a  conjectui-e  that  Virgil  may  have  been  here  thinking  of 
Euripides'  Hecuba,  55 : 

cpfv.    w  /xr]T€p,  TjTjy  eK  rvpavvMoiv  So/xoov 
SovKeiov  riiaap  fiSes,  ois  irpaffffeis  kukcos, 
oaopwep  61/  ttot''   avTicn^Kooaas  Se  tre 
(pOnpn  diwv  TJS  Tijs  irapuid'  evnpa^tas. 


318-819. 

REVISIT 
IIECTORIS  AMJROMACHE  PYRRHIN  CONNUBIA  SERVAS 

VAli.  LEGT. 
ANDKOMACHE  I  Vut.,*  Fcd.^  JleiL*  IK  ^^.  III  Prisciau  {I/isf.  Gram. 
16.12);  ed.  princ. ;  Yen.  1470,  1471,  1472,  1475;  Mil.  147-3,  1492; 
Bresc. ;  P.  Mamit.  ;  D.  Heins. ;  N.  Heius.  (1676);  Phil.;  Bask.; 
Heyne;  Brimck;  "Wakef. ;  Pott.  ;  Wag-n.  (ed.  Heyn.,  Led.  Vin/.,  ed. 
1861);  Haiipt;  Ribb. 

AXBKOJiACUEN  M  -/^ .     Ill  Lad.  ;  Cuningt. 

AXDK.OJIACHAE  II  i.-fi- 


*  There  are  dots  after  ukvimx  and  andkomaciie  in  /'"/.  and  MfrK 


;3 18-31 9  KEVISIT— SEKVAs]       BOOK   III.  413 

VAB.  LECT. 

'ipnnct.']  HECTOKIS  AXDKOJIACHK  I'YRUIUX'  [or  rYKKHIN]  CONXUBIA  SKRVAS;-' 

III  Pierius;    P.  Manut.  ;*   D.  Heins.  ;*  N.  Heins.  (1670)  *  Heyne  ;* 
Brunck;*  Haiipt ;  Wagner  (ed.  Heyn.,*  Var.  Led.,  and  ed.  1861).* 

]^l)l(nct.']     HECTORIS,      ANDKOMACHE,      PYRKHIN'     COXNUBIA    SEKVAS  "'      III 

Baskerville ;  Aliieri. 

[^punct.]    EEVISIT  'r*    HECTOKLS     AXDROMACHE,    TYKKHIN'    COXXUBIA    SEKVAS  !' 

•Ill  Wakef. 

\_l)Unct.']     KEVISIX,     HECTOKIS    AXDKOMACnE  r      PYKKUIX     COXUBIA     SERA'AS  l"* 

III  Pdbb. 

\_pi(l>cL']    KEVISIX    HECTOKIS   AXDKOMACHEX  !'    I'iKKHlX    COXXUKIA    SEKVAS  i" 

III  ••  Twelve  Years'  Voyage  ;"  Ladewig  ;  Coniugton. 


"  Si  ANDROMACHE,  sequentibiis  iuiige  ;  si  amjkomachen,  su- 
perioribus,"  Servius.  Of  course,  if  we  read  axuromachen,  we 
are  to  join  andromachen  with  the  preceding  revisit.  But  we 
are  not  to  read  axdromachen  but  andromache,  andromache 
being  the  reading  of  all  the  first-class  MSS.,  and  a  great  ma- 
jority of  the  second  ;  and  this  andromache  is  to  be  joined,  not 
with  what  follows,  but  with  what  precedes :  first,  because  it  is 
usual  when  a  person  is  addressed  by  name,  that  the  name  should 
have  its  place  somewhere  in  the  first  sentence  of  the  address ; 
and  secondly,  because  there  is  on  the  present  occasion  a  special 
reason  why  the  name  should  not  be  omitted  in  the  first  sentence 
in  order  to  be  placed  in  the  second,  viz.,  because  on  the  present 
occasion,  so  placed,  it  brings  Andromache's  first  husband,  whose 
name  forms  part  of  the  title  by  which  she  is  addressed  (hec- 
TORis  andromache),  and  Andromache's  first  and  most  happy 
marriage  into  pointed  and  invidious  contrast  with  her  second 
husband  and  second  most  unhappy  marriage,  the  sole  and  entire 
subject  of  the  second  sentence.  It  is  impossible  such  sharp  and 
intentional  contraposition  should  not  have  offended  Anclro- 
mache,  whom  yet  it  is  quite  plain  it  was  the  intention  of 
Aeneas  not  to  (jffeud,  but  to  sympathize  with  and  conciliate. 
The  same  objections  apply,   and  even  more  strongl}^  to  that 


*  The  editors  ;uid  editions  marked  with  '■  read  uevisit 


414  AET\'E1DEA       [318-319  uevisit— servas 

arraugeiueut  of  the  passage  by  wliicli  hecturis  is  made  to 
depend  not  on  anuromache  but  on  connubia,  viz.,  hectoris, 
ANDROMACHE,  pyrrhin'  connubia  servas  r"  the  arrangement 
of  the  Baskerville,  followed,  according  to  his  invariable  custom, 
by  Alfieri,  who  thus  translates  "  Di  Ettore  ancora,  o  di  Pirro, 
sei  tu?"  a  question  itself  amounting  to:  "To  which  of  the 
two,  Hector  whom  I  know  to  be  dead,  or  Pyrrhus  who  I  have 
heard  is  dead,  do  you  belong?"  "  I  belong  neither  to  the  one 
nor  the  other,  but  to  a  third."  The  passage  therefore  should 
stand  thus : 

HEU  I    QUIS  TE  CASUS  UEIECTAM  COXICGE  TANTO 
EXCIPIT,  AUT  QUAE  DIGNA  SATIS  FOKTUNA  KEVISIT, 
HECTOHIS  ANDROMACHE  'i   1'YRRHIN'  CONNUlilA  SERVAS  'i 

an  arrangement  according  to  which  the  mention  of  Andro- 
mache's lamented  first  husband  not  only  is  not  placed  in  jarring 
collision  with  the  mention  of  her  hated  second,  but  is  placed 
exactly  Avhere  it  is  needed  to  complete  and  explain  the  refe- 
rence to  that  lamented  first  husband  which  is  contained  in  the 
words  (oxiuGE  TANTO  and  digna  satis  fortuna.  In  other 
words,  Hector's  name,  as  part  of  the  first  sentence,  informs 
us  according  to  Yirgil's  usual  manner,  of  something  hitherto 
omitted,  and  yet  necessary  for  the  information  of  the  reader, 
^'iz.,  who  was  the  so  great  spouse  just  spoken  of,  and  what  the 
high  fortune  from  which  Andromache  had  fallen,  while,  as  part 
of  the  second  sentence,  its  sole  effect  is  to  jar  offensively  with 
the  name  of  Pyrrhus.  Still  further,  the  tenderness  of  the  rela- 
tionship between  Hector  and  Andromache,  expressed  by  the 
terms  hectoris  andromache  ("Hector's  own  Andromache") — 
so  much  more  endearing  an  expression  than  coniux  Hectoris 
Amlronidche — is  as  approj)riate  in  connexion  with  the  sentence 
in  which  Andromache's  happiness  as  Hector's  spouse,  and 
.Vndi'omaehe's  irreparable  loss  in  Hector's  death,  is  dwelt  on, 
as  it  is  out  of  place  and  improper  in  connexion  witli  the  name 
of  the  man  who,  having  sacked  Troy  and  slain  with  his  own 
hand  Hector's  aged  father,  Andromache's  kind  friend,  pro- 
testor, and  sovereign,  possessed  the  bereaved  widow  by  the  sole 
right  of  conquest.     And  further  still,  the  words  iiecioius  ax- 


321-332  0  i-ELix— AiiAs]        BOOK  III.  415 

]>ROMA(HE,  regarded  as  belonging  to  the  first  sentence,  have 
that  strong  emphasis  which  belongs  to  words  which  at  the  same 
time  conclude  a  sentence  and  commence  a  line,  an  emphasis 
wholly  wanting  to  them  when  regarded  as  at  one  and  the  same 
time  the  beginning  of  the  line  and  the  beginniug  of  the  sentence. 
See  Rem.  on  2.  246,  and  compare,  only  eight  lines  previously: 

VEKAXE  TE  rACIES,   VEKUS  MIHI  XINTIUS  AFFEKS, 
NATE  DEA  ? 

Also,  1.  330: 

''  luiUu  tuanim  audita  mihi  ueque  visa  sororuiu, 
0,  quani  te  memorem  ?  virgo." 

Servas. — "In  Pyrrhi,  et  hostis  et  multo  deterioris  viri, 
matrimonium  venisti  ! "  AVagner.  On  the  contrary,  I  think  the 
question  is,  conformably  to  the  peculiar  force  of  the  word  ser- 
vare,  "art  thou  still  the  wife  of  Pyrrhus?"  Aeneas  had  heard, 
and  it  was  generally  believed,  that  Andromache  had  become 
Pyrrhus's  concubine,  and  what  he  asks  is  not  w^hether  she  has 
become  Pyrrhus's,  but  whether  she  continues  to  be  Pyrrhus's, 
he  expecting  the  answer  which  he  receives,  viz.,  that  the  news 
heard  is  true,  and  that  she  is  now  the  wife  of  Helenus. 

PyKRHIn'     CONNUBIA    servas  ?      /.    C,     SERVASNE     CONXURIA 

RYRRHi  ? — PYRRiii  not  being  emphatic,  and  ne  belonging  in  the 
sense  not  to  the  word  to  which  it  is  appended,  but  to  the  verb 
SERVAS,  exactly  as  2.  738:  "f atone  erej)ta  Creusa  substitit  1^'' 
and  10.  668:  "tanton'  me  crimine  diguuni  duxisti  ? "  in  both 
which  places  the  interrogative  particle  belongs  not  to  the  word 
to  which  it  is  appended,  but  to  the  verb. 


321-332. 

O  EELIX — ARAS 


0  FELIX,  &c.,  .  .  .  cuBiLE  (vv.  321-324).— Exactly  as  the  same 
Andromache  says  of  the  same  Polyxena,  Eurip.  Troad.  GJl  : 

oKcoKiv  (lis  oK(i}\iv'   aW'  Ofxais  efiov 
HENKY,  AENEIUEA,   VOL.  11.  20 


41G  AENEIDEA  [;321-oo2  u  felix— akas 

aud  exactly  as  the  same  Andromaelie,  >Seiieea,   Troad.  'J'SO,  of 
Cassandra : 

"  Cassandra  _/'(7/'.r,  quaiu  furor  sortc  exiniit 
Pliocbusque." 

()    I'KLIX   UNA    ANTE    AI-IAS   PRIAMEIA    A  IKGO  I lu    Euglish  : 

"  0  happiest  of  all  the  daughters  of  Priam  !  " 

VicTORTS  HERi  TETiGiT  CAi'TivA  cuBii.E. — Compare  Aidhul. 
Pal.  (ed.  Diibner),  9.  70 : 

lussA  MORI. — Compare  Tacit. -4;^;/r//,  ii.  i^  ;  "'Atqiie  ille 
noil  propinqimm,  neqiie  Arsacis  de  gente,  sed  alienigenam  et 
Eomanum  increpans,  aurihus  decisis  vice  re  iiihet,  ostentui  cle- 
mentiae  suae,  et  in  iios  dehonestamento." 

Stirpis  achilleae  (vs.  326),  "/.  ^'.  gentis  Achilleae,  nempe 
Myrmidonum  :  nam  repetitio  tam  inlionesta  politissimo  ingenio 
prorsus  indigna  est.  Haesit  Servius,  qui  suggerit,  '  idem  bis 
dixit,'"  Wakefield,  Silr.  Critic.  On  the  contrary,  there  is  no 
repetition,  and  the  passage  is  according  to  our  author's  usual 
manner.  »Stirpis  achilleae  is  equivalent  to  "  filii  Achillis," 
and  the  whole  sentence  tantamoimt  to  "  i  astus  illius  iuvenis 
superbi,  filii  Achillis."  Stikpis  achilleae  at  the  beginning  of 
the  verse  is  emphatic  (see  Rem.  on  2.  247),  tlie  breed  of  Achillea, 
and  is  rendered  more  emphatic  by  the  aggravating  words  at  the 
end  of  the  verse,  iuvexemque  sitperijum.  In  English  Ave  would 
of  course  reverse  the  order,  and  sa}',  "  that  proud  youth,  the 
breed  of  Achilles."  To  understand  stirpis  achilleae  of  the 
Myrmidons,  and  onl}^  iuvexem  super  bum  of  Pyrrlius,  is  to 
make  the  ill-treatment  Andromache  received  from  Pyrrlius 
secondary  to  and  of  no  moment  in  comparison  with  that  re- 
ceived from  the  Myrmidons,  which  is  absurd.     Compare  7.  50  : 

^\/i/i/i6  luiic  i'ato  dixmn  pro/cK/ji/c  rtril'is 
nulla  fuit." 

G.  G2-J  : 

"  hie  tlti'liniiinii  invasit  natae,  rc(ilo!<qiic  Injnn hkiuh.'''' 

Sekvitio  exixae  (vs.  327). — "J£';//.m,  subiugata;  Yir^-. 
Arn.  lib.  3 :  servitio  exixae  tuli.mus,"  Nonius,  who  in 
another  place  thus  repeats   the  gloss:  '''  En\,i:a>i  nun  iu  parlu 


321-3;J2  0  FELIX— AR.vs]         BOOK  III.  417 

solum  possimiiis  clieere,  sed  etium  omiii  labore  exercitas,  auctore 
Virg.  Acii.  lil>.  tertio  : 

STIUnS  ACHILLEAE  VASTL'S  IVVEXEMQVE  SUI'EKIU  M 
SERVITIO  ENIXAE  TULIMCS." 

I  know  not  which  of  the  two  facts  most  amazes  me :  that  Nonius 
so  interpreted  the  passage,  or  that  Greorge  Fabricius,  J.  H.  Voss, 
and  Jahu  accepted  the  interpretation.  Yet  so  it  is :  Nonius  so 
interpreted  the  passage  not  merely  once,  hut  twice,  and  those 
three  eminent  scholars  unhesitatingly  accepted  the  interpreta- 
tion, the  inevitable  effect  of  such  interpretation  being  to  dislo- 
cate Andromache's  answer  to  Aeneas  in  the  very  middle,  and  to 
render  xos  .  .  .  stirpis  aciiilleae  fastus  iuvENE:\rQUE  super- 
hu:m  SERVITIO  EXiXAE  TUEiMUs  utterly  unfit  to  follow  as  apo- 
dosis  the   protasis  o   fi;lix   iussa   mori    quae    sortitus   xox 

PERTULIT    ULLOS    XE(!    VICTORIS    IfEHI    TETIGIT    CAPTIVA    CUBILE. 

The  protasis,  ILippi/  Polyxoia,  saved  h>j  death  from  slaverij  and 
concabinayc  !  requires  at  least  the  apodosis,  Miserable  mc,*u-Jio 
hare  lived  to  i)e  hoth  slave  and  eoncuinnc  !  The  interpretation  of 
Nonius — altogether  excluding  concubinage  from  the  apodosis — 
must  therefore  give  way  to  that  of  Servius  (ed.  Lion)  :  "  Ser- 
MTio  EXIXAE  Tui.nius,  hoc  est,  '  pertulimus,  donee  in  servitio 
positae  eniteremiu-,' "  whieli  not  only  supplies  the  indispensable 
concubinage,  but  tenfold  aggravates  its  misery  by  the  birth  of 
a  slave  child  [compare  Tacit.  Anna!.  1.  oV :  "Arminium,  super 
insitam  violentiam,  rapta  uxor,  sabieedis  servitio  a.coris  atern^, 
vecordem  agebant  .  .  .  Neque  probris  temperabat :  '  Egregium 
patrem  !  magnum  imperatorem  !  fortem  exercitum  I  quorum  tot 
manus  unam  mulierculam  avexerint.  Sibi  tres  legiones,  totidem 
legato.s,  procubuisse.  Non  enim  se  proditione,  neque  adversus 
feminas  fjraridas,  sed  palam  adversus  armatos  helium  tractare.'" 
Ibid.  1.  ■')]':  "Inerant  feminae  nobiles,  inter  quas  uxor  Arminii, 
eademque  filia  Segestis,  mariti  magis  quam  parentis  animo, 
neque  victa  in  lacrymas,  neque  voce  supplex,  compressis  intra 
sinum  manibus,  ^rf/tvV/«v;i  atenini  intuens"].  The  objection  that 
EMXAE  requires  an  object  expressed  has  not  a  foot  to  stand  on 
in  face  of  Tacitus,  Annat.  J.  1  :  "  Exin  Caesar  cupidino  formac 
aufcrt  [Liviiun  iJrusilhim]  marito,  incertum  an  iuvitam,  adeu 


418  AENEIDEA         [321-Lia2  o  fklix— ai;as 

properus,  ut  ne  spatiu  quideiu  ad  eititciuhiiit  dato  peuatiLus  suis 
gravidam  iiiduxerit." 

Mk  FA>IUJ>0  FAMULAMaUE  llELEAO  TRA>S.A11S1T  llABENDAM. 

Aceordiug  to  ancient  manners  the  master  had  ahsokite  authority 
over  his  slave.  It  Avas,  therefore,  no  ishir  on  the  moral  character 
of  Andromache,  that  she,  who  had  been  formerly  the  wife  of 
Hector,  and  afterwards  the  slave  and  concubine  of  Pyrrhus,  ^^'as 
now  the  wife  of  Helenus.  Andromache  could  no  more  resist, 
except  by  suicide,  the  marriage  with  Helenus  commanded  to 
her  by  P}'rrhus,  than  she  could  resist  being  made  slave  and 
concubine  by  Pyrrhus.  It  had  been  a  different  case  if,  cast  oft' 
and  left  to  her  own  government  by  Pyrrhus,  she  had  then  of 
her  own  choice  married  Helenus.  It  might  then  be  said  with 
truth  that  the  wife  of  Hector,  enslaved  and  made  a  concubine 
b}'  Pyrrhus,  should,  when  cast  off  by  Pyrrhus,  have  lived  single 
for  the  remainder  of  her  life.  But  being  given,  handed  over 
(TiiA^iSMisiT  ilabexdam),  by  Pyrrhus,  she  had  no  choice  but  to 
obey.  A  remarkable  parallel  in  lloman  married  life,  and  sin- 
gularly demonstrative  how  nearly  equal  to  the  authority  of  a 
master  over  his  slave  was  the  authority  of  the  Roman  husband 
over  his  wife,  is  afforded  by  the  "transmisit  habendam"  by  the 
second  Cato  to  Hortensius  of  his  innocent  and  blameless  wife 
Marcia.  Hear  the  unhappy  woman's  own  account  of  the  trans- 
action, as  given  by  Lucan,  and  compare  it  with  the  account  in 
our  text  of  the  treatment  of  Andromache  by  Pyrrhus.  After 
the  death  of  Hortensius,  and  having  had  several  children  by 
him,  Marcia  thus  supplicates  her  lord  and  master  to  take  her 
back  even  nominall3%  that  it  might  be  inscribed  on  her  tomb 
that  she  died  the  wife  of  Cato,  and  that  posterity  might  not 
confound  her  temporary  tradition  ('"tradita,"  almost  the  very 
word  of  Andromache)  with  divorce  (Lucan,  2.  ooS)  : 

"  (lum  siingids  iucnit,  tluui  vis  muterua,  pureyi 
iussa,  Ciito,  et  geniinos  exccpi  foeta  maritos. 
vi.scedbus  lassis,  partiiquc  exhaiista,  rcvcrtor 
iaiii  iiuUi  tradenda  vi)-o.     da  foedera  prisci 
illibata  tori ;  da  tantiiiu  nouieu  inane 
connubii ;  liceat  tumiilo  scripsisse  '  Catouis 
Marcia  ;'  iiec  dubiuin  longo  quaeralur  in  acvo, 
niularini  priiiias  expul^a  an  trurrda  tacda--." 


021-3;12  0  FKLix— abas]  book   TIT.  4X0 

Famui.o  FA^iuLAMQUE. — A  rather  roundaliout  Avaj  of  ex- 
pressing tlie  comxilex  idea  Avhioli  is  so  briefly  jei  so  fully  ex- 
pressed by  the  Greek  (rwSovXog,  Eimp.  Aiidro)n.  05. 

Traxsmisit  habexdaai,  as  "  transmittit  habere,"  Stat.  S'/h: 
•J.  o.  t  o  : 

"  pracc-ipuos  sod  oniiii  morito  subrcxit  in  ac-tus 
nondiim  stf'lliii'onuii  sonior  ilr-missn-  in  axcin 
Clmulins,  ot  long-o  trfiiis,i,'itt'i/  hahrrc  n(>poti,"" 

and  "  donat  habere,"  Aoi.  ■'.  ?0.j. 

AsT  iLLi-^r,  Sio vRAs   (vv.  ;3;30-;3.'],i) .  —  Two  causes, 

o[)erating-  together,  impel  Orestes  to  kill  Pyrrhus.  First,  he  is 
in  a  suitable  frame  of  mind,  in  eonsequenee  of  the  eifect  pro- 
duced on  him  by  liis  previous  murder  of  his  mother  (scei.eriim 
EURiis  AoiTATis)  ;  and  next,  he  is  specially  provoked  to  the  act 
by  the  carrying  off  by  Pyrrhus  of  his  beloved  spouse  (ereptae 
MAGNO  iNFLAMMATus  AMORE  coxiiTiis).  That  tliis  is  the  precise 
meaning  is  declared  by  Ausonius,  Epitaph.  I[froiiin,  i) : 

'■  iiiiiiius  ante  aras  qneiu  frande  ppremit  Orestes.  • 
quid  miruni  r  caesa  iam  genetiico  furens." 

FuRiis  (vs.  ''V.M),  not  the  person.%  fhr  Furies,  but  (as  1.  4o  : 
"  f urias  Aiacis  Oilei "  [f/zc  inadness  ofAja.r'];  10,  68:  '' Cassan- 
drae  impulsus  furiis"  [f//c  n/adi/rss  of  Cassandra^;  8.  494: 
'•furiis  surrexit  Etruria  iustis"  \a  Juxtlfiod  maducss]^  f/te/arioH.s, 
rnfjiinj  or  mad  state  of  Orestes' s  mind :  first,  because  such  sense  is 
more  in  conformity  witli  the  depressed,  humiliated,  unexcited 
tone  in  which  Andromache  speaks ;  secondly,  because  sceleruae 
liarmonizes  better  with  eiriis  understood  to  mean  madness, 
than  Avith  FrKiis  understood  to  mean  the  persons,  the  Furies  ; 
and  thirdly,  because  Ausonius,  in  his  manifest  reference  to  the 
]>assage  >ee  above  ,  not  only  makes  no  meiition  of  t]u>  Furies, 
but  very  explicitly  mentions  the  madness  : 

"  (|nid  minim  r  caesa  iam  '^owU'u-i'  fiiiciix." 

Fritiis  A(;iTATrs,  as  .Stat,  l^ilr.  J.  .',.  60  (of  Caligula)  : 

"  nee  ]iinximus  licres, 
iiniiiilis  (|iiaiu|ii,im  r\  f'lriis  (iiiitidiis.  Mlie<»it.'* 

as  if  lie  luid  said,  the  ^'iraijr,  mad  f'aliiiiifa. 


420  AENEIDEA    [O^O-Sfvl  supkiut— itErosT. 

»ScKi.ERU]\[  FTKiis,  tliG  madiiess  arising  from  his  murder  of 
his  mother. 

Incautum  (vs.  332),  sciz.,  because  he  was  jwtkias  ad  aras, 
in  other  words,  in  peiicfj'a/ibiis  suis,  or  more  simply  domi  suae,  at 
liome.  Compare  Sallust,  Catil.  fiS :  "Domi  suae  imparatum 
confodere"  [Cieeronem,  sciz.J.  So  Acn.  1.  353,  "ante  aras," 
/.  0.,  KiiT  f|o>(?/j',  ante  ai'as  pafr/'as,  in  pcncfrnlihus,  where  also 
'  ineautum '  is  applied  in  the  same  manner,  and  for  the  same 
reason,  as  in  our  text. 


330-364. 

STTPEKAT — KEl'OS'l'AS 


VAli.  LECT.  (vs.  0-10). 

QUEM  I  Vat.,  3Ied.*  II  1  ;  Pierius  (wliusc  silence  coneerniug  qvae  shows 
that  he  was  unaware  of  the  existence  of  that  reading) .  Ill  Venice,  1470 ; 
Aldus  (1514) ;  P.  Manut. ;  IX  Heins. ;  N.  Heins.  (1670) ;  Heync ;  Brnnck ; 
Wakef.  ;  Lad.  (enclosing  the  Avords  from  qukm  .  .  .  parentis  between 
brackets)  ;  Claudius  Sacerdos,  prolog.,  p.  211. 

QUAE  III  Wagn.  (ed.  Feyn.,  Lrct.  Vin/.,  vd.  1861) ;  Haupt;  Pdbb. 

VAE.  LECT.  (vs.  .3tl). 

ECQUA  TAMEX  I  V(if.  II  Piorius  ("  Codd.  nonnulli  voteres  Icgunt  et  q.v\v. 
lAM.  In  nonnullis  etiam  pervetustis  scriptum  observavi  ecqua  tamex"). 
Ill  N.  Heins.  (1670)  ;  Heyne  ;  AVakef.  ;  Wagn.  (ed.  Heyn.,  Led. 
J^iff/.,  and  Pretest.);   A'oss;  Lad.;  Haupt;  llibb. 

EX  qua  tamex  I  3Ied.     II  i  (Yat.  1570).  Ill  Brunck. 

ECQUAK  iA5t  III  P.  Manut.  ;  D.  Heins.  ;  Philijipe. 

et  QUAiM  TAMEX  II  o-  (Vienna,  115). 

ECQUAE  NAM  III  Venice,  1470  (in  which  ed.  this  verse  precedes  the  verse 

QUEM  TIBI  lAM  TKOIA,  ctc.) 
ECQUAJf  TAMEX    III  Pott. 

0  Bom. 


*  llibbeck's  statement  that  the  Mcdieean  reads  quae  i?  incorrect. 


;33n-3r)l  srrEK.vT— p.ErosT.]    P>OOK  TTT.  421 

SUTERATXE    ET   VESCITUR   AURA  ? — VeSCITUR    AURA,  not  hmithc, 

l)ut  xce  the  lUjhf.  See  Eem.  on  1.  550.  Here,  as  in  the  story  of 
JA^lydorus,  in  "  nee  cedit  lionori,"  and  in  the  opening  of  the 
fourth  book,  Virgil  has  Euripides  before  his  eyes  [Hccuh.  9.J/^)  : 

irpwTov  fxfv  ejTre  TraiS',  ov  6|  6^7j$  x^po^, 

fi-Cv 

€1  Ti/s  TeKovff-qs  TrjffSe  ix(fji.vi]rai  Ti  ixov. 
ECQUA    TAMEX    RUERO    EST    AMISSAE    CURA    PARENTIS  ? — HaS 

not  the  >Sophoclean  {Tvacliin.  .7,^;)  : 

/jLa\i.(TTa  S'  ovTrep  eiKos,  TAAo^,  et  iraTpos 
Pf/.Loi  Tiu    wpav  Tou  Ka\it)s  TTpaffffeLv  SoKeiv  : 

suggested  this  versed  the  subject  of  the  Sophoelean  j^f-ssage 
l)eing  Il///i/(-s  the  son  of  Hercules  and  Dejanira,  and  the  subject 
of  the  Virgilian,  I/iis  son  of  Aeneas  and  Creusa;  and  Aeneas 
being  modelled,  nnitatix  i/nitat/dis  (see  Eem.  on  "  adire  labores," 
1.  14b)  after  Hercules. 

IlLOS  PORTICIKUS   REX   ACCTPIEHAT   IX   AMPLIS    (vS.  353),  i.e., 

//ospifio  ACciPiEP.AT,  (fr.  fsEii'tcTCTE,  as  Hom.  I/.  ').  '?07  : 

Tou?  5    eyw   e ^(  lu icrcr  a,    i:ui  ev  /xeyapotiTc  tpiArjcra. 

Com])aro  also  Plant.  A//>p//ifi\  7  '^'.i   qA.  Bothe),  Merc,  speaking  : 

"  ego  pol  to  isti^^  tuis  pro  diet  is  ot  lualofactis,  fureifor, 
(iccip'wiii  .'  iiiodu  sis  vi'iii  line  :  invenies  inforhiniiim  " 

\ irill  rt'ceirc  you,  i.e.,  cntoiaht  i/ou,  treat  i/on^,   and  verse  140, 
^\■here  Sosia  says  : 

"  crrtc  ailvoiiiciitcni  liic  nir  lioKi/itUi  pii<;'noo  (n-i-i'i)li(riis  est." 

Praepetis  omixa  pexxae   (vs.  3()1). — (iuery,  is  jtraopes 
tlie  rfreek  Oovoioq,  Aesch.  Afienit.  100  .- 

oTTWs  Axat^v  iidpoviiv  KpuTos,  EAAaSoy  7)/3av 
^v/dcppova  rayai', 

■jre/uiirfL  crvv  Sopt  icai  X^P'  irpaKTopi   6  imp  ids   upvis 
TevKpiS'  eir'  aiav. 

ItEPosTAs    (VS.   304). — '' Longe    positas,    remotas,''   Servius, 
lleyue,  Coningtoii.     I  think  not.     A  thing  may  be  repostuni 


422  AENEIDEA     [339-364  surERAT—EErosi. 

wliicli  is  not  far  off.  Eeponere  is  merely  to  put  aside,  put  au-aij, 
put  up,  and  general!}',  though  not  always,  with  a  view  to  future 
use.  It  bears  the  same  relation  to  removere  as  ah de re  bears 
to  condere.  Compare  1.  30  :  "  manet  alta  mente  repostum" 
[laid  up  in  her  mind].  6.  Qb-'j  :  "  tellure  repostos  "  [laid  up  in 
the  earth].     11.  594  : 

.     .     .     "  corpui5  ct  arma 
inspoliata  forara  tnmnlo,  patriaqiie  rrponam.'''' 

Sil.  12.  23  : 

"  ae  no  noctc  qiiidem  cllpoivo  ensosve  repontl  " 

[not  even  by  night  laid  by  or  aside].  )So  also  in  Italian,  Metast. 
La  Stmda  della  Gloria  : 

"  alia  voce,  alia  vista  \m  gel  mi  scorso 

clal  capo  al  pie  Ic  piii  riposte  vcne  " 

[not  the  most  remote  veins,  hut  the  most  inmost,  the  most  diffi- 
cult to  get  at].     Petrarc.  Son.  230  : 

"  ne  giammai  vicli  valle  aver  si  spessi 
luoghi  da  sospirar  riposti,  e  Mi" 

[_i)ot  remote,  hut  secret,  hidden,  out  of  the  public  gangway]. 

Italiam  peteke,  et  terras  textare  repostas. — Italia^i 
PETERE  is  the  theme,  and  terras  tentare  repostas  the  varia- 
tion, Italy  being  the  "terrae  repostae"  or  land  laid  up  in  store 
for  future  use.  A  tiling  may  be  at  one  and  the  same  time 
repostum  and  remotum,  both  put  by  for  future  use  and 
remote.  To  Aeneas  leaving  Troy,  Italy  was  so ;  but  this  re- 
moteness is  by  no  means  expressed  by  repostas  in  our  text. 
When  it  is  intended  to  express  this  remoteness  some  adjunct  is 
necessary,  as  6.  59  : 

"  tot  maria  intravi,  duce  te,  jyoiltHnque  repostas 
Massylum  gentes." 


;371-37o  LnrrxA— .vrsp.]         BOOK  III.  420 


T.nriXA AUSPTfl  IS 


LiMixA,  the  adi/fxm,  or  shiine.  Compare  3.  01  :  "  Hmiiia  laii- 
rusque  clei,"  where  see  Eem.  ;  and  1.  500  :  "  foril)us  divae," 
where  also  see  liem. 

SusPENST^M  (vs.  372),  in  fnispoifsc.  Compare  Plin.  Fjiist.  ;'.  ,9,"  .- 
''  licet  etiam  utramque  in  partem,  ut  soles,  disputes  :  ex  altera 
tamen  fortius,  ne  me  hiisj)('iihh}h  incertumque  dimittas,  cum  raihi 
consuleudi  causa  fuerit,  ut  dubitare  desinerem."  It  is  a  meta- 
phor taken  from  the  balanced  position  of  an  object  which  hangs 
by  its  own  weight,  which  hangs  suspended  (suspensum)  and 
is  swayed  l\v  the  slightest  impulse  either  forward  or  backward. 
This  and  nothing  else  is  the  moral  suspensus  of  the  Romans, 
as  this  and  nothing  else  is  the  moral  sns]jense  of  the  English. 
As  the  two  directions,  the  two  "  airts,"  between  which  the  thing 
physically  suspended  (suspensus)  swaj^s  to  and  fro  are  right 
and  left,  north  and  south,  or  east  and  west,  so  the  two  directions 
between  which  the  mind  is  morally  suspended  (suspensus)  are 
hope  and  fear,  the  expectation  of  good  and  the  expectation  of 
evil.  Aeneas  is  "  suspensus  "  [in  suspense)  between  hope  of 
good  and  fear  of  evil ;  he  is  "  suspensus  nitmine,"  being  in  the 
]iresence  of  a  divine  will  and  pleasm^e  about  to  announce  to  him 
definitively  either  the  one  or  the  other  ;  and  he  is  "  suspensus 
Mri/ro  xuMiNE,"  because  (see  below)  the  divine  will  and  plea- 
sure, in  the  presence  of  which  he  feels  himself,  is  of  no  common 
kind,  is  that  of  the  vaticinating  god  7;r/>'  excelhnco.  While  in 
this  state  of  suspense,  the  priest  takes  him  by  the  hand,  leads 
him  on,  and  utters  the  oracle.  Nothing  can  be  more  appro- 
priate than  the  action  thus  added  to  the  words,  the  action  re- 
sol  \'ing  and  putting  an  end  to  the  physical  suspense  of  Aeneas, 
to  his  hesitation  to  approach  nearer  to  the  awful  presence,  while 
the  words  put   an   end  to  his  moral   suspense,  his   uncertainty 


424  AENEIDEA        [371-375  ltmixa— Arsr. 

whether  lie  was  to  fear  from  the  god  a  confirmation  of  tlie  evil 
with  whicli  he  had  been  threatened  by  C'elaeno  : 


SOLA  NOVfM   DICTIQXE  XEI  AS  HARrYIA  CELAEXO 
I'KOUIGIUM  CAXIT  ET  TRISTES  UEXl'XCIAT  IKAS 
OliSCOEXAMQVE  lAMEM, 

or  a  ratification  of  the  encouragement  he  had  received  from 
other  no  less  inspired  sources  to  proceed  fearlessly  in  search  of 
the  promised  land : 

OMNEM  CTRSUM  MIHI  TROSrERA  DIXIT 
llELIGK),  ET  C'L'XCTI  SUASEIU'XT  Xl'MINE  DIVI 
ITALIAM  TETEKE  KT  TERRAS  TEXTARE  REPOSTAS. 

That  Servius  wholly  misunderstood  the  term  is  proved  not 
indeed  b}'  his  gloss  "  sollicitum  et  attentum,"  because,  as  I  have 
frequently  had  occasion  to  observe  already,  iServius's  glosses 
are  seldom  so  correctly  couched  as  accurately  to  express  his 
intended  meaning,  and  nothing  is  more  usual  for  him  than,  in 
common  with  all  illogical  writers,  to  use  the  corollary  instead 
of  the  thesis,  but  by  his  hesitation  between  suspensus  and 
susPEXSUM  :  "  si  suspensus,  ij^sc  niDit/'jiis ^yh'nns ;  si  suspensum, 
liic  aollicitioii  vt  (tttcntnmy  Had  he  understood  the  term,  he  could 
not  but  have  perceived  that  it  was  not  Helenus  the  seer  who 
was  about  to  answer  the  questions  to  clear  up  the  doubts,  but 
the  inquirer  \\\\o  had  put  the  questions,  and  was  awaiting  the 
answer,  who  was  "  suspensus.""  Heyne,  Wagner,  and  Forbiger 
always  expressing  themseh'es  a\  ith  precision,  there  can  be  no 
doubt  of  their  misapprehension  of  the  term,  and  that  they  have 
really  understood  the  suspensum  of  our  text  to  mean  precisely 
as  thej^  say:  "  perturbatum,  percussum,  turbatum  horrore" 
("  plenum  horroris  nati  ex  efficacissima  vi  (mueto  numixe) 
praesentis  dei,''  Fracsf.) — a  meaning  as  little  warranted  by  the 
etj'mology  of  the  word  as  by  the  use  made  of  it,  whether  by 
A^irgil  himself  elsewhere  or  b}'  other  writers.  Compare  [n), 
2.114: 

"  fi>ispc/t.si  Eurypyhini  scitntum  ornfula  I'hool)! 
mittinms," 

where  the  same  word  is  applied  to  inquirers,  not  struck  Mith 


;371-37o  LnriXA— vrsi".]  EOOK  Til.  40;j 

horror,  but  merely  in  suspense  about  the  meaning  of  the  prodigy, 
and  who  are  struck  with  horror  only  when  their  suspense  is 
tiu'ned  into  liorror  by  the  answer  they  receive  : 

.     .     ••  vulgi  quae  vox  ut  venit  ad  aiiros, 
obstiipucre  animi,  gelidiisque  per  ima  cucunit 
ossa  tremor." 

So  also  (A),  4.  9  : 

"  quae  me  .v^w^^cw.s/^'w/ insomnia  torrent  ?"' 

\n()t  horrified,  hut  in  suspense ;  hung  between  hope  and  fear, 
and  therefore  applying  to  her  sister  for  advice].     (c»),  2.  728  : 

•■  nunc  onines  teiTont  aurae,  sonn<  exeitat  omnis 
.* 
.stisjinixiim  ct  paritor  fomitique  oneriqiio  tinienteni  " 

fin  susj)ense,  hung  between  hope  and  fear,  an<l  consecpiently 
irresolute  whether  to  go  or  to  stop].  (#f),  Claud.  Ilapt.  Pro-'<erj). 
S.  260 : 

■■  hacret  adhuc  ^h.-^jmhhk  Ccro:?,  ot  .-singula  dcmeus 
cen  nondnm  transacta  timet ;  mox  lumina  torquons 
nltro  in  caelicolas  fiiriato  pectore  ferri" 

(where  the  state  of  suspense  is  contrasted  with  that  of  certainty). 
(f),  Propert.  4.  1  : 

••  nulli  ciira  fuit  externos  qiiacrere  di^■03 

cum  tremeret  patiio  ponfiil"  turba  sarro  " 

[hanging  on  the  rite,  and  anxiously  awaiting  the  detun'iment, 
uncei-tain  whether  it  would  be  favourable  or  unfavourable]. 
And — similar  to  the  last  example — {,/'),  Aen.  .'^  70  :  '■^ pendef- 
cpie  iterimi  narrantis  ab  ore"  [hangs  from  his  lips  '"on  his  lips," 
as  we  say)  awaiting  the  detwiiment,  anxious,  and  attending  to 
nothing  else,  and  swayed  by  every  word  he  utters].  The  active 
participle  is  used  in  the  active  phase  of  the  same  sense  by  (Sue- 
tonius, Tib.  25  :  "  precantem  senatum,  et  procumbentem  sibi  ad 
genua,  anibiguis  responsis  et  callida  cunctatioue  SK-yM-ndeiis"' 
[keeping  them  in  suspense,  suspending  them,  between  hope  and 
fear,  between  yea  and  nay].  See  Remm.  on  2.  114,  and  729  ; 
4.  9. 

NuMiNE  (vs.  -372). — "Numen,  maiestas,  vis  manifesta  dei 


426  AENEIDEA        [;37l-.375  ltmtxa— xxsr. 

quae  horrorem  ac  reverentiam  facit,"  Hejne.  "  Numixe,  doi 
praeseutis  maiestate  et  potentia,"  Grossrau.  Than  these  glosses 
there  could  be  no  better  example  of  the  inveterate  confounding 
by  commentators  of  the  distinct  and  independent  attribute 
numen  with  the  distinct  and  independent  attribute  maiestas. 
8ee  Rem,  on  "numine  laeso,"  1.  12.  Aeneas  is  struck  with  no 
horror,  bowed  down  with  no  reverence,  but — led  by  the  hand  by 
the  high  priest  himself  into  the  temple,  and  about  to  hear  from 
the  high  priest's  own  lips  the  "numen"  or  voluntas  of  the 
god — hangs  imcertain  (suspexsum)  between  hope  and  fear. 
Still  more  unfortunate,  if  possible,  is  the  commentator's  intensi- 
fication of  "  suspensus  "  by  multum  :  "  iam  multo  xumixe 
siifipcn^'^ufi  valebit :  jnultum,  i.  e.  vchciDCDfcj;  xumixe  siisj)ciixiI''<,'' 
Wagner  (1832).  On  the  contrary,  Aeneas  is  "  suspensus," 
merely  "  suspensus,"  hangs  in  susjiense,  on  account  of  the 
"  multum  numen  "  of  the  god,  Avho  is  no  other  than  Apollo 
himself,  the  vaticinating  god,  "  augur  Apollo,"  "  vates  Apollo." 
Compare  the  "multo  numine  "  of  Statins,  T/icb.  10.  672  : 

"  sic  ait  [dea  Virtus],  et  magna  cimctantis  [Menoccfi]  portora  dcxtra 
pei-miilsit  tac'ite,  seseque  in  cordc  reliquit. 
fulniinis  hand  fitins  radiis  afflata  cnpressns 
fombibit  infestas  et  stirpe  et  vertice  ilammas, 
([iiani  invenis  multo  possessiis  mimlne  pectus 
crexit  sensiis,  letiqiie  invasit  amoreni," 

where  the  meaning  is  not  :  "  his  breast  much  j^ossessed  by  the 
will  and  pleasure  of  the  goddess,"  but :  "  his  breast  possessed 
by  the  great  will  and  pleasure  of  the  goddess." 

Maiokibus  auspiciis  (vss.  374-5). — "  Uuam  vulgo  homi- 
nibus  contingere  solent ;  sunt  simpliciter  magna,  h.  r.,  niag- 
narmn  rerum  et  eventorum  ;  adeoque  magna  fata,"  Heyne. 
No,  no;  there  was  a  difference  in  kind,  certain  auspicia  being 
technically  called  maiora,  and  others  minora.  See  Cicero, 
de  Repuhl.  ,?.  llf  :  ''  idemque  Pompilius,  et  auspiciis  inaiorihus 
inventis,  ad  pristinum  numerum  duos  augures  addidit."  Aul. 
Grell.  13.  15  :  "  patriciorum  (inf<picia  in  duas  sunt  potestates 
divisa  ;  )iia.riina  sunt  consulum,  praetorum.  censorum  .  .  .  reli- 
quorum    magistratuum    )itii\oni    sunt    aii^picia."      Liv.    4.    2  : 


.•]77-380  QUO — 11  no]  UOOIv  111.  427 

''  culluviuuem  g-eiitiuiii,  perturbatiouem  ((Kspiriunoii  piiblifuruin 
pricalonuuiiiii'  afferre,  ue  (]uid  siucevi,  lie  quid  iiicoiitamiuati  sit." 
Valer.  Maxim.  '2.1:  "  apiid  autiquus  noii  solum  publicc  sed 
(^tiam  pricatiiii  iiiliil  gerebatur  nisi  aiispicio  prius  sumpto."  As 
there  were  both  great  auspices  and  small  auspices,  so  also  theio 
were  great  fates  and  small  fates,  as  Lueau,  G.  GO  1 : 

'•  impia  vulgatac  laetatiir  uoiuine  t'amae 

Thossalis,  ct  contra:  '■fAfafa  m'utorn  niovrros, 

prouum  erat,  o  iuvcni^^,  (^iios  vellos,'  iiKjiiit,  'in  actus 

invitos  pracbere  dcos.     Conccclitiir  arti, 

iinam  cmn  radiis  presscnint  sidcra  mortem, 

inseniissc  moras ;  ct,  quamvis  fecciit  omni.s 

Stella  scncm,  medios  lierLis  alnnimpimiis  aiuios. 

At  sinml  a  piima  desccndit  orig'ine  mxindi 

( aiisarum  series,  atqiic  omnia  fata  laboranl  : 

si  (|uidnuam  uiutare  velis,  unoi^ne  suIj  ictu 

stat  gonns  liumanum,  tunc  Thessala  turba  latciuur, 

plus  ftu'tuua  potest.'  " 


o77-380. 

QUO  TVTIOR  HOSPITA  LUSTRES 
AKQUOltA  ET  AUSOXIO  POSSIS  COXSIDERE  TORTU 
EXI'EDIAM  Ulcus  rROIilJJEM'  NAM  CETERA  PARC  AE 
SCIRE  IIELEXUM  FARIQUE  VETAT  SATURXIA  lUXO 


VAR.   LECT. 

IpiiiirL]  scnu:  •  uei-Encm     i\Ki(a:i-;  111   Servius  ;    La  Ccrda  :    Hcyue 
Jiriiuek  ;  AVukefield. 

\  pu/icf.]  SCUIK  llKLEXUM  •  lAKKiUE  111  T.  Mauut.;  D.  lleins.  ;  N.  Heiiis 
(1070). 

[j»mrf.]  SCIRE  HELEXU31  rAUHRK  111  Waj-'iicr  (lS:_;->  and  INOI);  Ladewi-  : 
Itibbcek.    ''1^_1^  ,  ,^ 


428  AEXEIDEA  [;377-380  aro— irxo 

UUO  TUTIOR  HOSPITA   LUSTRES   AEQUORA. HoSPlTA,   alwajS  tlie 

cruel  crux  of  commentators.  "  Vicina,"  says  Serviiis,  "  nihil 
enim  nobis  hospitio  esse  vicinius  constat/'  than  which  never, 
perhaps,  more  remote,  less-to-be-expected  meaning,  or  more 
ronote,  less-to-be-expected  justification  of  little-to-be-expected 
meaning,  fell  to  the  lot  of  any  word,  at  the  hands  of  any  com- 
mentator. To  this  (no  less  than  to  Heyne's  "  maria  naviganti- 
bus  amica,  quae  navigantes  tutos  ae  salvos  transmittant,"  and 
to  Yoss's  "in  gegensatz  des  unsichern  (' inhospitae')  wegs  um 
Unter-It alien ")  Peerlkamp — substituting  as  usual  not  only 
his  own  thought,  but  his  own  word,  for  Virgil's — thus  replies  : 
"  HosriTA  pro  ricina  vix  dici  possunt,  nisi  particida  Heleuo 
vicina.  Aeneae  nullum  ex  omnibus  aequoribus  erat  hospituin. 
Quare  pro  hospita  scribendum  censeo  aspera."  Next,  and  if 
possible  still  more  opposed  than  Peerlkamp's  both  to  Servius's 
and  Heyne's  comes  the  opinion  of  Grossrau  (adopted  by  Wag- 
ner, 1861)  :  "  iiosPiTA  AEQUORA  suut  iguota,  f venule  )neere.^' 
And  last,  the  opinion  expressed  by  myself  ("  Twelve  Years' 
Yoyage,"  1853),  and  approved  by  Coningtou  (1803),  viz.,  that 
however  hospitus  may,  as  jilaced  beyond  doubt  by  its  opposite 
inhospitus,  sometimes  he  /lospifahle  (Heyne's  "-amicus,"  and 
perhaps  Servius's  "  vicinus  "j,  and  at  other  times  "ignotus" 
(Grossrau's /)>';;?(/),  yet  both  those  merely  secondary  and  inci- 
dental meanings  are  unsuitable  here,  and  no  meaning  suitable 
except  the  strict,  original,  and  proper  meaning  of  the  term,  viz., 
receiring  as  a  resident  rcceires  a  .^tranyer  or  traveller — the  ques- 
tion whether  well  or  ill  receives  being  wholly  untouched.  The 
seas  spoken  of,  whether  they  receive  Aeneas  well  or  ill,  are  still 
HospiTA,  because  they  receive  Aeneas  on  his  passage  to  Italy, 
because  Aeneas  dming  his  passage  to  Italy  stands  to  those  seas 
in  the  relation  of  hospes  {(jitesf),  as  Propert.'  3.  21.  17  : 

"  ergo  ego  mine  rudis  Adriaci  vehai-  aequoris  fiospes, 
cogar  ct  undisonos  mine  prcce  adire  deos  ?'' 

and  those  seas  to  Aeneas  in  the  relation  of  hospes  [Jtost),  as 

Stat.  Silr.  r,.  I.  2o2  : 

.     .     '•  \'ehit  illc  [Charon]  moieiitL's 
piotenus.  r[  manes  plaeido?^  local  /losj/l/r  [friendly]  ripa," 


o77-o80  QUO— luNo]  EUUK  Hi.  j.29 

and  Stat.  Tlwh.  'J.  228  : 

■      .      .       ••  slupvt  h'j^inhi  lu'lli 


Tin 


ila  \ii-(j:<,  L-liua(|iii_'  aiiiiciiiiui  iucoiulitur  uiiibr-a"' 


[the  water  which  stands  to  the  war  in  the  relation  of  host]. 
(Compare  also  (cr),  Aen.  J.  oJ'J  :  "■helium,  o  terra  hospita,  por- 
tas"  ["  0  host-land  {i.e.,  hostel  land),  thou  hringest  war"]. 
[lb\  Ovid,  Trkt.  ',.  ',.  ", .- 

•■  fiigida  nic  cohibcnt  Eii.xliii  littora  l*outi, 

dictus  al)  antiqiiis  Axemis  illc  fuit ; 
nam  nciiiic  iactaiitur  mocleratis  acquoia  veiitis, 

ncc  placiilos  poi'tus  hosp'da  navis  liabcl. 
sunt  circa  gontcs  quae  pracdam  sanguine  quaeiunt, 

noc  minus  intida  tcnu  timctiir  aqua'' 

[guest-ship,  ship  which  stands  to  the  sea  in  the  relati<jn  (jf 
guest].     (<•),  Sil.  13.  277  : 

''  aedibus  in  nicdiis  consurgcns  ilice  multa 
extrnitui'  logus,  hosinHion  commune  peremplis  " 

[common  receptacle],     (rf;,  Dante,  Fuv(j.  0.  70  : 

"  ahi,  sfi'va  Italia,  ili  dulore  ostcllo!" 

(e),  Coleridge  : 

'•  I  thought  of  times  when  pain  would  be  thy  (jucd, 
lord  of  thy  house  and  hospitality, 
and  grief,  uneasy  lover,  never  rest 

unless  he  sate  within  the  touch  of  thee." 

And,  (jf' ),  the  recent  application  in  helminthology  of  the 
term  hod  [Jwspifc,  Jwsptc,  hostc,  /lo-sf)  to  the  person  in  whom 
that  very  unwelcome  and  troublesome  guest,  the  taenia,  is 
lodged. 

CoNsiDERK  I'oiiTU. — CoN-siDEKE,  uot  merely  with  Voss 
"  ruheu,"  but  -vtlle  Jinall;/  <uid  couiplctchj.  Compare  Val.  Flacc. 
J.  4  (of  the  Argo)  :  "  Hammifero  tandem  consedit  Clympo." 

l*R()HlltF:M     NAM    CKIKKV    r\RCVK    SCIRE    IIKI.KNUM,   FARlgiK 

\  ETAT  SATUK.MA  11. \(). — "  Uuomodo  VETAT  lUNO  dicere  si  fata 
^^clRE   ruoHiHENT,    uullus   cuim  vetatur  lorpii   quod  nesciti'" 


430  AENEIDEA  [;37 7-380  aro— uxo 

says  Serviiis,  and,  anxious  to  defend  liis  autlior  against  the 
charge  of  absurdity,  informs  us  that  it  is  not  Ilelenus  but 
Aeneas  whom  the  fates  rROHiBENT  scire,  and  that  the  comma 
should  therefore  be  placed  not  after  but  before  helenum,  so  as 
completely  to  separate  that  word  from  scire  and  throw  it  to 
FARiQUE  vetat — au  ingeuious  evasion,  but  in  so  bad  taste,  so 
entirely  destructive  both  of  the  cadence  and  symmetry  of  the 
verse,  as  to  be  no  less  generally  than  deservedly  rejected  by 
editors.  "Wagner,  with  more  prudence  than  Servius,  leaves  the 
pausation,  and  with  the  pausation  the  cadence  and  symmetry 
of  the  verse,  as  he  found  it ;  but  no  less  unwilling  than  Servius 
that  a  veto  should  be  put  on  Helenus's  disclosing  a  secret 
which  Helenus  himself  does  not  knoAv,  insists  that  it  is  not  on 
Ilelenus  but  on  the  Parcae  themselves  the  veto  is  put :  "  vetat 
Parcas  ea  fari  Heleno"  (1861);  and  so  with  an  ingenuity 
second  only  to  Servius' s  relieves  his  author  of  his  embarrass- 
ment at  the  cost  of  the  Parcae  whom — represented  not  only 
by  all  Greek  and  Eoman  writers  but  uniformly  by  liis  author 
himself  elsewhere  as  the  supreme  arbiters  of  affairs  [Claud, 
Rapt.  Pros.  J.  J^IO  (Ceres  complaining)  : 

.     .     .     "  sic  uiimina  falls 
volviuiur,  et  uuUu  Lachesis  discrimine  saL'\it." 

Aril.  1.  22 :  "si  qua  fata  sinant."  Aen.  1.  26  :  "sic  volvere 
Parcas."     Aen.  5.  708  (Venus  to  Neptune)  : 

''  si  concessa  pcto,  si  dant  ea  moeuia  Parcae." 

Aen.  12.  ly/  (Juno  herself  to  Jutm-na)  : 

"  ({ua  visa  est  Fortiuia  pati  I'arcaec^ue  siiicbaiit 
cedere  res  Latio,  Tiinium  et  tua  iiiueiiia  texi"  ] 

and  as  such  regarded  with  reverential  awe  not  by  Juno  alone 
but  all  the  deities  of  heaven — lio  takes  ujion  him  to  repre- 
sent as  Juno's  most  obedient  humble  servants,  and  so  subverts 
and  overturns  from  its  foundation  not  alone  the  whole  theolo- 
gical structure  of  the  Aeneid,  but  the  whole  system  of  Greek 
and  Roman  theology. 


377-380  Qro— irxo]  BOOK  III.  481 

How,  then,  in  ^^llat  other  way,  is  the  patent  incongruity  to 
be  got  rid  of  ?  I  reply,  by  paying  less  attention  to  the  gram- 
mar— to  concord,  government,  and  connecting  particles — and 
more  attention  to  the  sense  required  and  made  necessary  by  the 
context.  The  verbal  foi-m,  indeed,  is:  the  fates  forJ)id  to  kiwir, 
rind  Juno,  to  tell ;  but  is  this  verbal  form  to  be  taken  ad  Jitevam  ? 
Is  the  meaning  which  suggests  itself  to  the  parsing  schoolboy 
the  meaning  in  the  mind  of  the  author  before  he  begins  to 
construct  his  sentence  ?  his  sentence,  do  I  say  ?  nay — ten  times 
more  difficult  to  construct  than  any  mere  sentence — his  verse. 
The  meaning  in  the  mind  of  the  author,  before  he  begins  his 
construction,  is  :  I  don^t  knoic  and  vaiit  tell  \^neitlter  knoic  nor  can 
in<il:e  l-noicn)  (Ovid,  Met.  IJ.  671  : 

.     .     '  •  ucc  qua  ratione  figurani 
perdideiint  potui  scire,  aut  nunc  dicere  possim." 

Liv.  Praef.  :  "  nee  satis  scio ;  nee,  si  sciam,  dicere  ausim." 
Aesch.  A(jain.  2 If]'  (ed.  Davies),  Chorus  speaking: 

TO  S    ivQiV  OUT    eiSoj/  ovT    ivveirw. 

["I  neither  saw  what  ensued  nor  relate"]),  but  Tanguage  so 
plain,  so  little  ornamented,  had  been  ill  calculated  to  inspire 
respect  either  for  the  rates  or  the  god.  In  order  to  impress  with 
sufficient  awe  either  Aeneas  or  the  reader,  the  simple  thought 
do)i^t  know,  can't  tell,  must  be  amplified  so  as  to  fill  more  clauses 
than  one,  at  the  very  least  two  clauses,  each  of  which  shall  have 
its  actor,  verb  of  action,  and  object;  or,  if  separate  object  be  not 
possible,  share  at  least  of  object  common  to  both.  First  and 
foremost  of  all  actors  are  the  supreme,  unchangeable,  everlast- 
ing noipat,  but  the  /notpaL  never  act  immediately  and  directly, 
always  through  an  instrument ;  and  what  higher  instrument 
than  the  queen  of  heaven  herself  ?  The  fioipai,  therefore,  are 
the  actors  in  the  first  clause,  and  their  instrument  or  agent, 
royal  Juno,  the  actor  in  the  second ;  the  actions  of  both  (i'rohi- 
UENT,  ^'ETAT)  being  identical  (see  below),  and  the  objects  of  the 
actions  of  both  (scire,  fari),  if  not  absolutely  identical,  at  least 
as  nearly  identical  as   versification  and  jioetry  (which  lius   a 

Hli.NUV,  .\L.\L;iili;.\,  VOL.  II.  oO 


4;j2  AENEIDEA  [;377-o8U  qto— luxo 

horror  of  identity,  and  even  of  monotony)  allow   (see  below) ; 
and  so,  precisely,  Horn.  //.  is.  117  .• 

owSe  700  ui/Se  ^iT]  Hpa.K\i]os  (pvye   Krjpa 

aWa  e  /J-oip    iSa/xaffae  Kai  apyj.\tos  xoAos    H  p  rj  s  ' 

Fate  and  angry  Juno,  as,  in  our  text,  the  Parcae  and  (angry) 
Juno. 

If  this  diving  into  the  secret  heart  of  the  poet  has  not  been 
entirely  unsuccessful  and  in  vain,  the  second  clause  farique 
A'ETAT  SATURMA  luxo  is  to  be  regarded  as  a  mere  variety  of  the 

first,   PROHIBEXT  CETERA  PARCAE    SCIRE  HELEXUM,  and    StH   little 

meaning  that  Juno  forbids  Helenus  to  tell  the  secret  which  he 
himself  does  not  know  as  "  subiectisque  urere  flammis  "  (2.  37) 
means  thatCapys  exhorts  the  Trojans  to  l)urn  the  wooden  horse 
besides  throwing  it  into  the  sea;  or  as  "  primaque  oriens  erepta 
iuventa  est  "  (7.  01)  means  that  the  male  offspring  of  Latinus, 
just  declared  to  have  been  none  at  all  ("nulla  fnit"),  died 
yoimg;  or  asi  in  the  immediately  preceding  verse  "fiKuspro- 
lesqiie  virilis"'  means  both  a  son  and  male  offspring,  i.e.,  male 
offspring  besides  a  son.  Compare,  (r#i,  fmther  on  in  this  very 
address  of  Helenus  : 

r.VTA  VIAM  INVEMENT  .VDEIUTUVE  VUCATVS  Al'llLLO, 

where  Apollo  is  the  instrument  or  agent,  at  least  the  interpreter, 
of  the  fates,  as  here  Juno.     Also,  (l>),  8.  333  : 

■'  JUL'  piilsum  iJiitiia  pclagiqut'  extiema  sucjiieutum 
Foriiiiia  oinnipotons  et  ineluctal)ile/ff<««i 
liis  posiuTu  locis,  uiatrisque  egerc  tremciida 
Carnieiitis  uympliae  niouita  et  dciis  auetor  ApuUn^' 

where  not  only  "  fatum"  but  even  "  Fortuna  "  has  its  agents 
and  interpreters,  one  of  whom  is  the  same  Apollo,    (e),  1.  301  : 

"  luiL'c  ail,  et  J/«(rt  (jcnltum  dcmittit  ab  alto, 
tit  terrac,  iitque  novae  patcant  Cartbagiiii;  aiecs 
liospitio  TciR'ri.*,  ncf"fi  nescia  Dido 
Huibiis  arceivl," 


377-380  QUO— ii-.xu]  EOOK  III.  433 

■where  Jupiter  himself,  having  declared  the  fates— 

.     .     .     ••  fabor  enim,  (|uaiido  liacc  to  c-ura  ri'iuyrdcl, 
loiijjiii.s,  ot  yolvon? ff/fo)>ou  arcana  movebo" — 

aud  so  become  himself  their  primary  instnimeut  or  ageut,  seuds 
down  his  under-ageut.  Mercury,  from  heaven  for  the  sole  pur- 
pose «»f  more  immediately  and  effectually  carrying  out  their 
decree,     [li),  S.  498  : 

.  .  .  "'  ivtiiiet  loiigaevus  hanisjn.i:, 
J'utu  caiiens  :  '  o  Maconiae  delecta  inventus, 

niiUi  fas  Italo  tantani  subiungcre  gentcm  ; 

cxternos  optatc  duce:^ 

Turn  Etiusca  resedit 

hoc  acies  campo,  monitis  cxtenita  divuni,'  " 

where  the  aged  "  hainispex  "  announces  the  prohibition  of  the 
fates  which  has  been  connuunicated  to  him  by  some  god  not 
particularii^ed,  exactly  as  in  our  text  llelenus  announces  the 
prohibition  of  the  fates,  conveyed  to  him  by  Juno.     >),  G.  71-3  : 

.  .  .  "  unimae,  quibus  altera  /f'^> 
corpora  debeutnr,  Lctliaei  ad  fluminis  nndani 
sccui-os  laticcs  et  longa  oblivia  potant. 

lias  onnics  ubi  niille  rotam  volvcro  per  annos, 
Lethaenm  ad  fln^inm  dens  cvocat  agminc  uiaguo  ; 
scilicet  immcmorcs  supcra  ut  convexa  revisant 
rnrsns,  et  incii^iaut  iu  corjjora  velle  I'evcrti," 

wliere  again  the  decreeing  fate  and  ministering  god,  no  doubt 
Mercuiy.     {J),  2.  121  : 

.     .     .     "  c\\\fa(u  parent,  quern  poscat  Apollu,'' 

where  again  the  decreeing  fates  and  the  instrumental,  execut- 
ing god.     («y),  4.  4;j8  : 

.     .     .     "  sed  nnllis  Ille  niovetur 
flctibus,  ant  voces  nllas  traclabilis  audit. 
fiita  obstant,  placidasqne  viri  Ocus  obstinit  aurcs," 

again  the  will  of  the  fates,  and  a  god  giving  effect  to  that  will, 
the  god  being,  no  doubt,  the  same  whom  we  have  seen  (1.  3t>J) 

30* 


434  AENEIDEA  [377-380  uuo — iuno 

giving-  effect  to  tlie  will  of  the  same  supremo,  impassive,  inex- 
orable, irresponsible  authority.     (It),  7.  81  : 

"  ut  rex  sollicitus  moustris,  oniciila  Faiinl, 
fatidki  genitoiis,  adit,  liicosqiic  svib  alta 
consulit  Albuiioa," 

again  the  ordinary  fates,  and  the  expounding,  ministering  god. 

(«),  7.  110  : 

.     .     .     "  sic //^^vi/'rr  ille  moucliat. 


contiuuo  ;  ^iiXxQ  fidls  luilii  debita  tclhis, 

genitor  milii  talia  (uamqiic 

nunc  rupeto)  Xn^iXnuQS  fatoriiiii  avcaua  reliqnit," 

again  the  ordinary  fates,  and  ministering  god.     {J),  9.  133  : 

.     .     .     "nil  me/(^^/^«ff  terrent, 
si  qua  rhryges  prao  se  iactant  rcsponsa  dcoruni,''' 

again   the    ordinary   fates,    and   the   answering,    interpreting, 
announcing  gods,     (k),  10.  67  : 

''  Italiani,/i'^^*i'>' petiit  auctoribus  ;  osto: 

Cassandrae  impidsus  furiis.     Num  linqueve  castra 
liortati  sumus,  aut  vitani  committere  \cutis  !■' 


quis  /h'/ia  in  fraudeni,  quau  dura  potcntia  nostri 
cgit?  ubi  bic  Itnw,  dcmissaA-e  nubibus  Iris  :<"' 

"  By  the  authority  of  the  fates  he  sought  Italy  ?  Aye,  but  who 
was  the  expounder  to  him  of  the  fates'  will  ?  Mad  Cassandra, 
forsooth  !  Where  is  the  god  by  whom  the  fates  declared  them- 
selves ?  Was  it  I  they  sent  to  him,  or  did  I  send  Iris  ?  The 
fates  don't  announce  themselves  except  through  a  medium. 
Here  there  was  none,  unless  you  call  mad  Cassandra  a  medium." 
(#),  3.  337  : 

"  scd  libi  qui  cursum  rci/fi,  ([mw /'(/■"  dedcvc, 
aut  quisnam  ignarum  nostris  dcH,s  appiilit  oris :" 

where  we  have  not  only  the  ordinary  fates  and  the  minister- 
ing or  instrumental  god,  but  even  the  subministering  winds. 
{in),  3.  375  : 

SIC  FATA  DEUM  HEX 

SOllTlTUlt,    VOLVITUl'E  '.'IC'ES,  Is  VEKTITUK  UUDO, 


;^ 77-^80  Qro— irxo]  EOOTC  TIT.  435 

where  this  same  Ilelemis,  just  before  he  presents  us  in  our  text 
with  Juno  putting  into  operation  the  decree  of  the  fates  in  the 
particular  instance  before  us,  has  akeady  presented  us  with 
Jupiter  himself  arranging,  distributing,  and  disposing  of  the 
decrees  of  tliis  mysterious,  irresponsible,  invisible,  unapproach- 
able, self-constituted,  court  of  courts,  sole  source  of  all  law  and 
equity,  all  right  and  wrong,  all  revolutions  no  less  than  all 
constitutions,  all  power  whether  hiiman  or  divine,  vet  in  itself 
and  of  itself,  and  without  an  agent,  absolutely  helpless  and 
unable  to  effect  any  thing,  an  empty  0  -without  head,  lieart, 
feet  or  hands,     (ti),  4.  340  : 

"  me  sijhtf/  meis  patercntm'  clucere  vitam 
aiispiciis,  et  sponte  mea  componere  curas, 
iirbem  Troianam  primum  dulcesqiie  meorum 
relic[uias  colerem,  Priami  tecta  alta  manerent, 
et  roeidiva  manu  posuisseni  Pergama  victis. 
sed  nunc  Italian!  magnani  Grynaeus  A2M//0, 
Italiam  lAT-iae  iussere  capessere  sortes" 

where  we  have  again  the  ordaining  "  fata,"  and  Apollo  and  his 
Lycian  "  sortes"  carrying  out  the  ordinances,     (o),  4.  651  : 

"  dnlces  exuviae,  dnnifafrf  dexsqiie  sinebant," 

the  fates  who  had  ordained,  and  the  god  who  had  made  known 
and  carried  into  effect  their  ordinances,     {p),  6.  45  : 

"  ventum  erat  ad  limen,  quum  virgo  '  poscere/r?^« 
tempus,'  ait;  ^ cleus,  ecce,  dciis,''  " 

the  fates  {i.e.,  the  ordinances  of  tlie  /iotpai),  and  the  god  who  is 
to  reveal  them.     («|),  6.  69  : 

"  turn  Plioebo  ct  TriA-iac  solido  de  marmore  templa 
instituam,  festosque  dies  de  nomine  Phoebi. 
te  qiioque  magna  manent  regnis  penetralia  nostris. 
hie  ego  namque  tuas  sortes,  aroanaque/ff/« 
dicta  meae  gcnti,  jionani,  loctosque  sacrabo, 
(ihiifi,  viros," 

temple  in  wliieli  sliall  be  dejiosited,  and  rat  ex  who  sliall  c\}ilain 
the  ordinances  of  the  /xotnai  concernhig  tlie  liouse  of  Aeneas. 
(f ),  6.  870  : 


436  AENEIDEA  [;177-OSO  qro— irxo 

"  ostendent  terns  hunc  tantum  /'^^/ff,  neqiie  ultra 
esse  sincnt.     Nimium  vobis  Eomana  propago 
visa  potens,  siijM'ri,  propria  haec  si  doua  fuissent," 

again  tlie  fates  and  the  gods,  tlie  former  to  ordain,  tlie  latter  to 
execute.     (*),  7.  204  : 

.     .     "  xcteris  Ffitmi  Yolvit  snb  ■pccio'i'G  sorfein  : 
hunc  ilium  ffif is  externa  ab  scdc  profcctiini 

portendi  generum 

est  mihi  nata  viro  gcntis  qiiani  iungere  nostrae 
non  patrio  ex  adyto  sorfcs,  non  plurinia  cr/cio 

iiKmsfra  sinnnt 

hiinc  ilium  posccre/ff;''i' 

ot  rror,  ot,  si  quid  vcri  mens  augurat,  opto," 

(H'dinances  of  the  fates,  declared  out  of  tlie  "  adj'tum"  of  Fau- 

nus  by  "sortes,''  out  of  heaven  hy  prodigies,     if],  8.  398  : 

"  iiec  pater  onviipotcns  Troiam  ncc  fata  vetabant 
stai'e,  decemque  alios  Priamuni  superesse  per  annos," 

again  tlie  ordaining  fates,  their  minister,  the — how  ill-named  I— 
father  omnipotent.     (f#),  10.417: 

'■'■  fatu  canens  silvis  genitor  celarat  Ilalaesiun ; . 
ut  senior  leto  eanentia  liunina  solvit, 
inieeero  manum  Parcnr,  telisque  sacrariint 
Evandri." 

The  father  of  Halaesus,  having  learned  that  it  was  the  ordinance 
of  the  fates  that  his  son  should  perish  in  the  war,  takes  the  pre- 
caution to  hide  him.  But  the  ordinance  of  the  fates  is  never  to  be 
evaded ;  so,  no  sooner  has  the  father  died,  and  the  son  come  out 
of  his  place  of  concealment,  than  the  fates  pounce  on  him  and 
devote  him  to  the  weapons  of  Evander — "  iniecere  manum  " 
being  r^s  little  to  be  taken  literally,  or  as  signifjdng  that  the 
fates  actually  laid  hands  on  him  themselves,  and  not  through  a 
medium  or  instrument,  as  "  telisque  sacrarunt  Evandri "  is  to 
be  taken  literally,  or  as  signifying  "devoted  him,"  or  as  "  telis 
Evandri "  is  to  be  taken  literally,  or  as  signifying  weapons  of 
Evander,  and  not  weapons  of  Pallas,     (r),  8.  511  : 

"  tu  cuius  et  annis 
et  goneri  //^V^  iudulgont,  quern  niimuHi  poscuut," 


;177-080  Qt-o— Trxo]  EOOK  III.  437 

wliose  age  and  lineage  the  fates  favour,  and  whom  the  gods, 
ministers  and  interpreters  of  the  fates,  demand  in  the  name  of 
the  fates,  declare  to  be  the  chosen  man.     (w),  7.  572  : 

' '  at  vos!,  0  stipt-ri,  ot  divum  tii  maxime  rector 
IxptUr,  Arcaclii,  quacso,  miserescite  regis, 
ot  patrias  aTulito  preccs  :  si  numina  vestra 
ineolnmpm  Pallanta  mihi,  si  frtfn  resoryant," 

where  the  g'od^,  witli  Jupiter  at  their  head,  being  of  au  exorable 
nature,  and  ha^-ing  as  executive  of  the  fates  much  in  their  power 
(comp.  3.  375  :  sir  fata  deum  rex  sortitur,  volvitquk  vices), 
are  prayed  to  and  implored ;  the  f'ate^,  who  are  inexorable  and 
immutable,  and  to  pra}-  to  whom  had  been  a  mere  waste  of 
breath,  are  not  addressed  at  all,  only  spoken  of  in  the  third 
person,     (a*),  9.  94  : 

"  o  ffCHcfrix,  (.\\\ofi't(i  vocas  ?  aut  quid  jietis  istis  ': 
mortaline  mauii  factae  immortale  carinae 
fas  habeant,  ccrtusque  incerta  pcriciila  lustret 
Aeneas  ':  r-iii  tanta  deo  pennissa  potestas  J'' 

"  You  ask  me  in  n\v  capacity  of  agent  and  minister  of  the  fates, 
to  exercise  an  undue,  unallowable  influence  on  their  decrees; 
decrees  to  be  carried  out  not,  perhaps,  to  the  very  letter,  but  at 
least  in  their  spirit.  The  nature  of  things  as  decreed  by  the 
fates  is  not  to  be  clianged  by  me  or  any  other  god,  minister  of 
the  fates,  onlj^  to  be  modified  in  unessential  particulars,  /.  c, 
adapted  to  time,  place,  and  circumstance."  (i/),  9. 133  :  "  nil  me 
fataVta  terrent  .  .  .  respoiisa  deoriiin,''  the  answers  or  oracles  of 
the  gods  revealing  (as  this  of  Helenus's  in  the  temple  of  Apollo) 
the  will  of  the  fates.     (^),   10.  34  : 

.     .     .     ' '  cur  nunc  tua  qiiisquani 
veitere  iifxsa  potest  r  aut  cur  nova  conilere  ffta," 

"  reverse  your  commands,  and  so,  your  commands  being  but  the 
expression  or  enunciation  of  tlie  fates,  make  new  fates."  {ft''), 
10.112: 

"  rex  Ih/jUcr  oiiiniliii-  idi'Hi. 
/"hi  viaiii  iii\  riiii-iil.'" 

"  The  fates  sliuU  liave  it  all  tliclr  own  wa}'."    In  seeiitg  tlioir  de- 


438  AENEIDEA  [;377-380  qrn— tuxo 

crees  carried  out,  I  will  not  exercise  any  of  that  influence  which 
as  their  minister  I  am  privileged  to  exercise."     (I»-),  10.  436  : 

.     .     .     ' '  ipsos  concnrrere  passiis 
hand  tamen  inter  se  magnl  regnafor  Oli/mpi. 
iiiox  illos  sna  fat  ft  mauent  maiore  sub  hoste." 

Tlie  ruler  of  Olympus  did  not  allow  them  to  meet  because  as 
chief  minister  of  the  fates  he  knew  it  was  appointed  that  each 
should  die  by  a  greater  hand.     (f»-),  10.  464  : 

"  andiit  Alrklcn  iuvenem,  iiiagmuiiqiie  suli  imo 

fordc  prcmit  gemitum,  lacrymasquc  effundit  iuanes. 
turn  f/oii/or  natum  dictis  affatur  amicis  : 
'  stat  sua  cuique  dies  ;  breve  et  irreparabile  tempus 
omnibus  est  vitae  ;  sed  famam  extendere  factis, 
hoc  virtutis  optxs.     Troiae  sub  moenibus  altis 
tot  nati  cecidere  deum ;  quin  occidit  una 
.Sarpedon,  niea  progenies.     Etiam  sua  Turnum 
fiil((  vocant,  metasque  dati  porvenit  ad  aevi,'  " 

where  we  have  again  the  despotic,  commanding,  inexorable  fates, 
and  the  two  gods  their  ministers  powerless  to  add  a  single  day, 
the  one  to  the  life  of  the  only  son  of  the  man  to  whom  he  owed 
a  debt  of  gratitude,  the  other  to  the  life  of  his  own  son:  an 
omnipotence  of  the  fates  and  a  good-for-nothingness  of  the 
gods  returned  to  and  treated  of  not  only  with  more  power  and 
more  pathos,  but  with  more  truth,  in  the  episode  of  Marcellus 
in  the  sixth  book.  The  question  whence  our  author  drew  the 
lore,  whether  from  Homer  (more  especially  //.  16.  U^o,  Jupiter 
speaking  : 

CO  1.1.01  fytJiv  OTf  fxoi  'S.apirriSova,  <pi\TaTov  avZpoiv, 
fxoip'  vTTo  TlaTpoKXnio  MeuoirtaSao  Sa/J.rji'ai), 

or  from  Lucretius,  or  from  Augustus  and  his  courtiers,  or  from 
all  these  sources  together,  let  us  leave  where  we  found  it,  viz., 
among  the  uon  liquets^     (''")?  10.  740  : 

.     .     .     "  '  te  quoque/ff^ff 
prospectant  paria,  atque  eadem  mox  arva  tenebis.' 
ad  quern  subridens  mixta  Mezentius  ira  : 
'  nunc  morere.  ast  de  me  iJlntm  pater  atquc  homlnum  rvx 
viflerit.'  " 


.177-380  QUO— Tuxo]  EOOK  TIT.  4,39 

"  I  leave  my  fate  in  the  hands  of  the  great  executor  of  the 
decrees  of  the  fates."     [e"),  12.  676  : 

"  iani  inm  fata,  soror,  siiperant ;  ahsiste  morari : 
quo  (h/(s  et  quo  dura  vocat  Fort  mm  sequamur," 

where  again  the  fates  (and  therefore  Fortuna,  the  good  or  bad 
liiolv  or  fortune  ordained  by  the  fates),  and  the  ministering  god. 
fX^),  12.  725  : 

"  Iiipiter  ipse  (\\\n^  noquato  examine  lanons 
^iustinet,  etfatcf  imponit  diversa  duornm  : 
quern  dainnet  labor,  et  quo  vergat  pondoro  Ictuni." 

Again  tlie  same  ordaining,  legishxting  court,  and  Jupiter,  weigh- 
ing its  decrees  respecting  the  two  contending  rivals,  in  order  to 
see  which  of  the  two  it  was  his  dut}',  as  its  first  minister,  to 
favour.     {fjf')y  o.  706  : 

.     .     .     ' "  vel  quae  portenderet  ira 
magna  deiim,  vel  qnao  fatorum  posceret  ordo." 

The  gods,  although  ministers  and  executors  of  the  supreme 
court  of  the  fates,  might  act — as  Avhat  ministers  of  any  authority 
may  not? — within  certain  limits,  according  to  their  own  feel- 
ings and  impulses ;  such  liberty  of  action  being  inseparable 
from  the  very  notion  not  merely  of  a  god  but  of  a  being- 
subject  to  feeling  and  impulse,  and  not  a  mere  puppet.  (I#"), 
4.  223 : 

' '  vade  ago,  nate,  vooa  zephj^ros  et  labere  pennis, 
Dardaniumque  ducem  Tj'iia  Cai'thagine  qui  inline 
exspectat,  fatisque  datas  non  respicit  m-bes, 
alloquere,  et  celeres  defer  mea  [lovis']  dicta  per  auras." 

Again  the  appointing,  ordaining  fates,  and  Jupiter  their  chief 
minister  employing  his  sub-agent  Mercury  to  carry  their  com- 
mands into  effect.     (#'),  0.  784  : 

"  nen  fori-'i  imperio/V^^'.^quo  infrarta  quiescit," 

keeps  quiet,  having  her  spirit  broken  by  the  overruling  of  Jove, 
prime  agent  of  the  fates,     (j'),  6.  65  : 

.     .     .     "  tuque,  o  sanctissima  t'w/t's, 
praesfia  vcnturi,  da,  non  indebita  posco 
regna  nicis  /^'/'(.v,  l,;itio  considere  Teucros," 


440  AE^^EIDEA  [077-080  quo— jrxo 

again  the  ordaining  fates,  and  tlie  foreseeing,  foretelling,  and 
thereby  ministering  proplietess.    {k''),  12.  794  (Jupiter  to  Juno) : 

"  imligetem  Aeuean  scis  ipsa,  et  scire  fateris, 
dcberi  caelo, /rcifisque  ad  sidera  tolli," 

again  tlie  ordaining  fates  and  ministering  god.      (|-),  0.  790  : 

.     .     "  oro  liceat  dare  tuta  per  uiidas 
vela  tibi  [Xcpf/nw]  ;  liceat  Laiirentem  attingerc  Tyhrim  ; 
si  concessa  peto,  si  dant  ea  moenia  Parcai-.'''' 

And,  finally  {in''),  Hor.  Od  U.  ^?.  57  .• 

''  quo  nihil  mains  mcliusve  terris 
fiit((  donavere  honiquc  flivi," 

tlie  fates,  through  their  ministers  the  gods. 

Scire,  pari. — In  tlie  ultimate  analysis  one  and  the  same 
tiling,  exact  1}^  as  in  English  we  say  indifferently  :  "I  don't 
know"  and  "I  can't  teU." 

Prohibext  and  vetat  in  the  ultimate  analysis  mean  alike, 
and  except  for  the  necessities  of  the  verse  might,  mnffifis  mntan- 
(I/'s!,  have  occupied  each  the  position  of  the  other.  Have  we  not 
elsewhere,  even  in  Vii'gil  himself  and  without  going  beyond  the 
sacred  precincts,  both  dii  jirohihentos  (3.  265)  avi^fata  rctantia 
(1.  43  ;  8.  398)  ?  nay,  have  we  not  elsewhere  in  Virgil  himself, 
and  without  going  beyond  the  sacred  precincts,  proJiiherc  and 
rdarc  actually  convertible  with  each  other  (1.  544  : 

"  hos2)itio;i;)'o/'('ir//*#^/' areuae, 
bcUa  ciont  primaqne  vefnnt  consistere  terra"), 

and  that,  too,  in  a  passage  formed  so  entirely  on  the  model  of 
oiu'  text  as  not  merely  to  consist  of  ten  words  answering  to  the 
eleven  of  our  text,  but  often  ^yords  so  placed  as  to  occupy,  like 
the  eleven  of  our  text,  the  latter  half  of  one  verse  and  the  whole 
of  the  next,  and  so  arranged  as  to  present  to  the  ear,  with  only 
one  single  exception,  viz.  (in  the  half  verse)  the  same  alternate 
succession  of  dactyl  and  spondee,  and  in  the  whole  verse  even 
the  same  caesurae  ?  Compare  Liv.  30.  31 :  "  vim  Fortunae  rc- 
pufo,  et  omnia  cpiaeeunque  agimus  subiecta  esse  mille  casibus 
•sc'/o,"  where  the  second  clause  is  but  a  repetition  of  the  senti- 


377-380  Qro— rrxo]  EOOK  III.  441 

iiient  expressed  in  the  first,  adds  no  particle  whatever  to  the 
sense;  and  where  in  point  of  eleg'ance  "seio"  (the  very  scike 
of  our  text)  is  but  an  encumbrance,  and  were  better  absent 
altogether,  thus  :  "  vim  Fortunae  reputo,  et  omnia  quaecimque 
agimus  subiecta  esse  mille  casibus,"  exactl}^  as  in  our  text  scire, 
necessary  only  for  the  measure,  had  better,  so  far  as  the  sense 
goes,  have  been  absent,  thus  :  nam  cetera  fari  helenum  pro- 

HIBENT  PARCAE  ct  SATURNIA  lUNO. 

Parcae,  sati-rxia  iuxo. — In  the  ultimate  analysis,  not  two 
different  actors,  but  one,  exactly  as  Sil.  1.  1'37  : 

.  .  .  "  vcnientia  fata 
sfirc  ultra  vetuit  Iitno,  Jthracqiie  I'epente 
cnnticucrc," 

where  tlie  "  fibrae  "  are  the  mere  instrument  of  Juno,  as  in  our 
text  Juno  is  the  mere  instrument  of  the  Parcae.  Nor  is  it  onlj' 
in  cases  in  which  the  fates  prohibit  that  a  repeating,  confirm- 
ing, emphasizing  formula  is  used  ;  a  double  formula,  not  very 
dissimilar,  is  used  with  a  similar  effect  even  in  cases  in  whicli 
they  consent,  as  5.  798  : 

"  si  conoessa  poto,  si  dont  oa  moenia  Parcae." 

Having  thus  laid  before  my  reader  as  fairly  as  I  could  the  al- 
ternatives— irrational  meaning  correctly  expressed,  and  rational 
meaning  expressed  incorrectly  for  the  sake  of  rhetorical  effect 
and  to  meet  the  exigencies  of  the  verse — I  leave  him  to  choose 
for  himself ;  leave  him,  too,  to  pity  the  poet,  "with  one  propor- 
tion of  heaven's  blessed  rain  should  his  choice  agree  with  mine, 
with  two,  should  it  not.  What  ?  not  content  to  let  me  go  yet  ? 
Oh !  I  understand.  You  want  to  know  the  reason  of  this  re- 
ticence of  Juno  and  the  Parcae,  why  they  allow  Helenus  to  tell 
only  the  pauca,  and  keep  concealed  the  vast  cetera  till  Cumae. 
Well,  though  I  do  not  pretend  that  either  the  Parcae  or  Juno 
have  let  me  into  the  secret  one  bit  more  than  they  let  Helenus 
and  Aeneas,  I  have  an  opinion  of  my  own  on  the  subject  which 
you  are  perfectly  welcome  to.  The  pauca  could  not  be  deferred. 
Aeneas  and  his  companions,  albeit  heroes,  nay,  mainly  because 
heroes,  and  tlierefore  of  exquisite  sensibility  in  respect  of  every 


442  AENEIDEA  [377-380  quo— irxo 

phenomenon  beyond  the  limits  of  the  most  circumscribed  phy- 
sical knowledge,  had  Ijeen  terrified  almost  out  of  their  very 
wits  by  the  Harpies,  and  could  only  recover  equanimity  by  a 
counter  demonstration  of  heaven  in  their  favour.  Buthrotus 
was  the  first  place  at  which  they  arrived  from  the  Strophades, 
and  the  old  family  soothsayer  is  conveniently  on  the  spot,  and 
exercising  as  of  old  his  vocation.  He  reassures  them ;  the  city 
they  were  in  search  of,  the  Sion  of  their  aspirations,  though 
still  far  off,  is  before  them,  and  though  they  shall  have  to  eat 
their  very  tables,  the}^  need  not  despair,  a  way  will  be  found  of 
managing  even  that,  and  they  may  rely  upon  it,  his  god  will 
not  desert  them  : 

I'ATA  VIAM  INVENIEXT,  ADERITftUE  VOCATUS  APOLLO. 

This  is  one  part,  which  could  not  be  deferred,  of  the  pauca  ;  the 
other  part,  no  less  pressing,  and  as  little  to  be  put  off  until 
Cumae,  is  instruction  as  to  the  route  from  Buthrotus,  not  alone 
to  the  ierra  rncoguHa  of  their  hopes,  but  to  the  remotest  fate- 
appointed  shore  of  that  terra  incognita.  Now  on  the  one  hand 
there  were  no  marine  charts  in  those  days,  and  on  the  other 
hand  gods  no  longer  guided  in  person  ;  for  although  his  mother 
Venus  had,  not  very  long  previously,  taken  Aeneas  by  the  hand 
and  led  him  safe  through  fire  and  sword  for  the  length  of  a 
street  or  two  in  Troy,  gods  had  so  long  ceased  to  subject  them- 
selves to  personal  trouble  and  inconvenience,  not  to  say  danger, 
even  for  the  most  favom'ed  mortals,  that  all  enlistment  of  one  of 
them  in  the  service  of  Aeneas,  similar  to  that  of  Minerva  in  the 
service  of  Telemachus — still  more,  all  engagement  of  one  of  them 
for  a  journey  not  unlikely  to  last  for  years — was  out  of  the  ques- 
tion. Worse  still,  Aeneas  had  not  even  had  the  thoughtfulness 
of  Jason,  had  not  so  much  as  brought  with  him  from  Troy  a 
special  soothsayer  for  himself ;  and,  the  days  of  vocal  ships  hav- 
ing passed  by,  no  less  than  those  of  ralet  gods,  was  at  the  mercy 
of  tlie  first  terror  chance  should  throw  in  his  way.  No  luck, 
therefore,  could  be  greater,  no  salvation  more  unexpected,  than 
that  of  falling  in  with  the  old,  familiar,  tried  prophet,  just  at 
tlie  moment  he  had  reached  the  extreme  limit  of  the  only  \\ov\(\. 
of  which  ho  knew  anything,  and  was  on  the  pcnnt  of  launching 


,384  ANTi:— i-nda]  BOOK  III.  443 

into  the  vast  unknown.  Never,  perhaps,  were  the  tauca,  how- 
ever ^^r^/^m,  of  a  prophet,  more  seasonable,  more  indispensable. 
Nevertheless,  they  should  still  be  pauca.  On  the  one  hand, 
Aeneas' s  memory  should  not  be  burthened  with  information 
of  no  use  till  after  Cumae,  and  on  the  other  hand,  neither  was 
Buthrotus  a  place  of  so  much  impoi-tance,  nor  Helenus  a  prophet 
(jf  so  high  caste,  as  to  be  allowed,  like  a  second  Patmos  and  a 
second  John,  to  monopolize  the  divine  revelations ;  a  fair  share 
should  be  kept  for  Cumae  and  the  tSibyl,  the  Euboean  cave  should 
have  wherewith  to  bellow  through  its  hundred  doors.  To  the 
Euboean  cave  and  the  Sibyl,  therefore,  Helenus  refers  the 
inquirer  for  the  cetera  which  he  himself  was  not  allowed  to 
tell  or  even  so  much  as  to  know.  Not  even,  however,  in  the 
Euboean  cave  or  from  the  Sibyl's  mouth  is  the  whole  of  the 
so  much  desired  cetera  to  be  had.  There  still  remains  the 
"  omne  genus  tuum,  et  quae  dentur  moenia,"  only  to  be  learned 
in  Hades,  and  to  Hades  the  indefatigable  inquirer,  led  and 
accompanied  by  the  Sibyl  herself,  goes  in  quest  of  it. 

For  rROHiBEXT  PARCAE  WO  may  compare  Hor.  Od.  :?.  fl  : 
"  unde  si  Parcae  pvohihcnt  iniquae."  Eere  (vs.  381)  is  not 
merely  ildnk,  but  are  cevtaln,  set  doicn  as  -sure  and  undoubted. 


384. 

ANTE  ET  TRINACRIA  LENTAXDU8  REMUS  IN  INUA 


Lentandi  s,  "  Meetondus,"  Servius,  Iloyne.  No;  as  lentus  is 
woi  Jiexus,  hiii  q  a  ud  effect  i  potest,  so  lent  are  is  not  fccterc,  but 
redderc  flcxihlleni.  Let  us  follow  thotwo  words  in  their  several 
uses :  "  lentum  vimen,"  (3.  31)  the  pliable  withe,  the  withe  which 
is  not  stiff  or  brittle,  but  yields  or  bends ;  "  lento  argento  " 
(7.  034),  pliable,  /.  c  ductile,  silver  ;  '*  lento  marmore  "  (7.  28), 


444  AEJS'EIDEA  [o84  a>tk — vsdx 

the  pliuLle,  /.  v.,  dvill,  languid,  inert  (pigrum),  sea,  the  sea  in 
a  cabn,  the  sea  which  has  no  action  in  itself,  therefore  does  not 
help  the  ship  on — therefore  "  ludcuitur  tonsae  ;  "  "  lentus  in 
umbra"  {EvL  1.  ^),  pliable  in  the  shade,  i.e.,  lounging  in  the 
shade;  "lentus  spectator"  (Hor.  Ep.  2.  1.  178),  the  pliable, 
/.  (\,  listless,  inattentive,  dull,  languid,  looker-on — the  opposite 
oi  (je-spannf ;  "lentos  remos"  (Catull.  Epith.  Pel.  d  Thct.  18 J), 
the  pliant  oars,  /.  c,  which  are  not  stiff  and  brittle,  do  not  break 
when  they  are  tugged,  but  bend.  From  this  root  comes,  (1)  len- 
tescere,  to  grow  pliant,  as  "picis  in  morem  lentescit  habendo" 
{Gcorg.  2.  350)  ;  and,  i2j,  lentare,  to  make  pliant,  as  "confri- 
cati  oleo,  lentati"  (Enn.  quoted  by  Serv.),  rubbed  with  oil  and 
so  made  pliant,  /.  c,  supple  :  "  arcus  lentare  "  (Stat.  Acliill. 
1.  Jj.36 ;  Thch.  3.  587),  not  by  any  means,  with  the  lexico- 
graphers, flectere  arcus,  but  -sapph'  the  hows,  render  tJieni 
pliant  and  fit  for  me,  either  {a)  by  frequently  bending  ("  lunan- 
do,"  Ovid,  Amor.  1.1.  23)  aud  discharging  the  bow  in  its  own 
proper  direction  (shooting  at  a  mark),  or  {h)  by  frequently 
bending  it  backward,  i.e.,  in  that  contrary  direction  in  which 
ancient  Ixis-reliefs  and  statues  so  often  represent  Cupid  and  other 
personages  as  bending  it — see  Mas.  CapitoUn.  3.  If ;  also  Chirac, 
3La>iee  de  Sculpture,  tom.  3  tabb.  281,  282.  In  order  to  perform 
this  act,  the  bow  (previously  unstrung)  is  held  firmly  in  the  left 
hand  by  the  middle,  with  the  convexity  toward  the  person  ;  one 
horn  of  the  bow  is  then  caught  with  the  right  hand  and  drawn 
forcibly  backwards  towards  the  person  ;  the  bow  having  been 
thus  rendered  nearly  straight,  the  right  hand  is  gradually 
relaxed  and  the  bow  allowed  to  return  to  its  bowed  condition. 
By  the  frequent  repetition  of  this  manoeuvre  the  bow  lenta- 
tur,  in  made  siqjple,  and  fit  for  use.  Lentare  arcum  and 
flectere  arcum,  therefore,  so  far  from  being,  as  supposed  by 
the  commentators  and  lexicographers,  synonymous  terms,  or 
both  expressive  of  the  act  of  bending  the  bow,  are  terms  dia- 
metrically opposed  to  each  other ;  flectere  arcum  being  to 
strain  tJie  hoic  in  tlie  direction  of  its  eurce,  to  shoot  with  the  bow ; 
lentare  arcum,  to  strain  the  how  in  the  opposite  direction,  i.e., 
((gainst  ifx  eurce,  and  then-  allow  it  to  return  hg  its  natural  spring 


.•J8-1  vxTE— l-.\_da]  UOUJv  lii.  44,5 

to  ih  held  potiltioti ;  the  effect  of  the  frequent  repetition  of  such 
manoeuvre  being  to  supple  the  bow.  But  nothing  makes  so 
pliant,  so  fit  for  use,  as  actual  use,  aud  accordingly  lentare 
arcum  comes  still  further  to  mean  to  make  inurh  /me  of  the  t>oir, 
practise  the  how,  pi  1/  the  tjoir,  as  8tat.  Theh.  1.  iOJ  : 

"  tela  tibi,  longcque  fcros  ki/fiotdii.s  in  liostes 

By  a  similar  process  of  thought  lentare  rem  urn— primarily 
to  supple  the  oar,  make  the  oar  pliant — comes  secondarily  to 
signify  make  mach  asc  of  the  oar,  practise  the  oar,  ply  the  oar. 
Thixacria  kemus  LEXTAXDis  IN  uxDA  is,  therefore,  neither 
"  your  oar  is  to  be  bent  in  the  Trinacrian  wave,"  nor  yet  "your 
oar  is  to  be  suppled  in  the  Trinacrian  wave,"  but  simply,  "your 
oar  is  to  be  practised,  much  used,  much  and  frequently  pulled 
in  the  Trinacrian  wave."  Our  corresponding  English  word  ph/ 
^\■e  use  not  only  in  the  same  manner  (as  Dry  den  ; 

"  the  wearied  Trojans ^Vy  their  .shattered  <jfirx,"') 

but  with  a  much  wider  extension  (as  Hakluyt,  Voyages,  vol.  1, 
fol.  279  (ed.  Steven)  :  "  when  we  wore  a  seaboord  the  barre 
wind  scanted  upon  us,  and  was  at  east  south  south-east,  inso- 
much that  we  stopped  the  ebbes,  and  plyed  all  the  floods  to  the 
mndewardes,  and  made  our  way  east  north-east."  Milton, 
Far.  Lost,  ?.  0J^.0  : 

.     .     .      "  they  on  tlie  trading- riood 
throuyli  the  Avide  Ethiopian  to  the  Capo 
/////,  stemming-  nightlj-  toward  tlie  pole  ") 

of  any  act— such  use  of  any  iustrmnent  as  at  least  has  the  effect 
of  rendering  the  hand  of  the  performer  supple,  and  the  act  easy. 
If  it  be  said  that  it  is  little  matter  whether  we  understand  i.ex- 
TAXDUs  in  our  text  to  mean  to  Ije  plied  (i.e.,  used),  or  to  he  t>enf, 
the  oar  beiug  alwa}-s  bent  when  it  is  used,  I  reply  that  there  is 
this  essential  difference :  "  yom-  oar  is  to  be  bent  in  llie  Trina- 
crian waves"  would  signify  a  single  action,  and  Avoidd  Ije 
equally  applicable  (o  a  voyage  across  a  ferry  or  a  straii  ;  whereas 
"your  (;ar  is  to  be  i>linl  in  tlic  Trinacrian  waves  "  means  that 


446  AENEIDEA  [;384  axte— uxda 

the  act  is  to  be  repeated  over  and  over  again,  and  is  equivalent 
to  saying  :  "  you  have  a  long  voyage  before  you  round  all 
Sicily."     Compare  Mall.  Theod.  1^2  : 

"  ac  veliit  expertiis  lentcoidis  nuA'ita  foi/.\lfi 
praeficitur  lateri  ciistos." 


384  {alUer''). 


Lextaxdus. — "  Aut  kiife  tibi  uaclgundan)  cat,  nam  totani  Si- 
ciliam  circumiit ;  aut  lentandus  tihl  rejils  est,  i.  e.,  Jtcctendiis 
cstf"  Servius.  "  Uuoniam  lenta  quae  sunt  facile  flecti  possunt, 
hinc  lent  us  pro  flexUis,  et  lent  are,  flecterc,^^  Heyne.  On 
the  contrary,  neither  is  lentus  flexilis,  nor  lentare  Jiederc. 
Lentus  is  jxisnicc,  that  /las  no  action  of  its  own,  hut  takes  the 
direction  impressed  on  it.     Compare,  (1),  3.  31 : 

"  nirsus  et  alteiius  lent /an  convellere  vimcu 
insequor  " 

[to  pull  up  with  all  my  might  the  passive  withe,  the  withe 
which,  not  being  stiff  or  hard,  opposed  only  resistance  of  its 
toughness  to  my  efforts].     {*i),  7.  634  : 

"  aut  Icves  ocreas  h/do  ducimt  argeuto" 

["■  draw  the  greaves  out  of  the  heavy,  dull,  inelastic  silver, 
Avhich  allowed  itself  to  be  beaten  or  drawn  out,"  therefore  duc- 
tile— the  ductility  or  dull  yielding  of  the  metal  being  expressed 
by  the  slow  sjiondaic  movement  of  the  verse :  "  lento  ducunt 
argento"].     (3),  11.  650: 

"  et  nunc  hjttu  mauu  spargens  hastilia  dcuset" 

[not,  sareli/,  flexible,  pliant,  javelins,  Jjat  tough  javelins,  jave- 
lins which  do  not  easily  bend  or  break,  and  to  make  which  the 

*  When  different  interpretations  of  the  same  word  or  passage  appear  in  this 
\\-ork  the  reader  M'ill  understand  that  Ur.  Henry  either  doubted  ^vhic■h  M'as  the  true 
one,  or  else  did  not  record  in  writing  his  final  opinion. — J.  F.  I). 


;384  AXTi;— rxDAJ  BOOK  III.  447 

toughest  kinds  of  woods  were  clioseu — ash,  cornel,  myrtle,  &c.] 
(4),  12.  772  : 

.     .     .     "  hue  impetus  ilium 
detuleriit,  fixum  et  Jvnta  in  radice  tenebat" 

[the  dull  root,  the  root  which  held  the  spear  not  by  an  active, 
elastic  gripe,  but  as  it  would  be  held  by  a  dead  substance,  or 
with  a  vis  inertiae,  as,  for  instance,  the  foot  would  stick  in  pitch, 
wax,  or  any  inelastic  substance].     (5),  Gcortj.  ^.  170  : 

"  ac  veluti  k'uds  Cyclopes  fubuiuu  massis 
cum  properant,  alii  tam-inis  follibus  auias 
accipiimt  redduntque,  alii  stridentia  tiugiuit 
aera  lacu  ;  gemit  impositis  incudibus  Aetna  ; 
illi  inter  sese  magna  \-i  brachia  tollunt 
in  numenim,  versantque  tenaci  forcipe  fcrnim  " 

[the  inert  masses  of  metal,  the  masses  of  metal  to  overcome 
whose  dead  inertia  (lent or)  all  the  manipulations  enumerated 
iu  the  five  following  lines  are  necessary].     (O),  7,  28  : 

■•  ft  in /(//^o  luctantiu  luaiiuore  tonsau  "' 

[the  dull,  listless,  inert  sea  (8enec.  ^i//r/>;/.  101:  "  maria  pigro 
fixa  languore'"i:  therefore  the  oars  "  luctautur,"  struggle  in  it, 
labom-  in  it,  get  through  it  with  difficulty].     (7),  11,  828  : 

"  tum  frigida  toto 
pauUatim  exsolvit  sc  corpore,  loifaqiie  colla 
ct  captum  leto  posuit  caput" 

[the  passive  neck,  the  neck  which  allowed  tlie  head  to  fall  back- 
ward or  forward,  or  to  either  side,  according  to  its  gravity]. 
And  so,  we  have,  (H),  Catvdl.  IJjnf/t.  Fd.  d  T/td.  183  :  "  lentos 
iiicurvaus  gurgite  remos,"  not  the  plicoit  or  fiexihle  oars,  but  t/ie 
loitfih  (Him — not  pliancy  or  flexibility,  ))ut  toughness,  being  the 
fittest  property  of  an  oar  ;  and  hence  "  lentos  incurvaus,"  ^>?<//- 
iiKj  till'  oars  so  hard  as  to  tnalw  thcin  boul  aJtliouijh  "  tentos,"  or 
not  casili/  Ijeiit. 

As  lent  us  is  i/idillnii  sloidi/  and  with  difficult  i/,  lentescere 
is  to  tii'iDUir  lentus,    to  unj^tiirr  till'  pi'itiHrtij  of  i/ir/iliii>i  sloir/i/ 

ULMli,   .VL.NLIULA,    \  UL.   il.  Jl 


448  AENEIDEA  [384  a^xe— ixha 

and  iridt  diffictilti/,  lo  bccoinc  yXia\pog,  dick//  -(as  we  say;,  like 
wax  or  pitch  or  glue,  as  Georg.  2.  2US  : 

'•  piiiguis  item  quae  sit  tellus  hoc  deuiqiR'  pacto 
(liscimiis :  hand  iinqiiara  nianibiis  iactata  fatiscit, 
sed  iJtcls  in  morein  ad  digitus  Iciitrsiif  luiLeiido." 

Yvom.  this  primary  sig-uification  of  leutus  flows  its  nearly 
related  significutiou  of  -s/o/r,  dull,  icitli  a  s/oic,  dull,  lan<juhl  inotio)t, 
((>i  if  mor'nuj  ayuiiixf  mx-'s  irill,  as  Ovid.  Art.  Awat.  1.  <'>7 : 

"  tu  niodo  I'onipt'ia  lent(ii<  spatiave  sulj  luulnu 
ciiin  sol  TIerciilei  terga  leonis  adit." 

Id.  Amor.  1.  13.  39  : 

"  at  si  qiieni  manibus  f'ephalum  complcxa  teiicrcs, 
clamares,  '  JA)ite  currite,  uoctis  equi."  " 

And  from  lent  US  in  this  sense,  lent  are  («)  fo  inal;e  .sioic,  lo 
dnll,  to  dimitmh  the  speed  or  relocitij  Kith  ivJdvli  (iinjtiiixg  i>i  inor- 
iitf/,  as  Sil.  8.  11  (of  Fahius  Cunetator)  : 

^'  lf//ta/ido  iervidiihcWo 
dictator,  c-imi  multa  adeo,  turn  miles  egeuus 
rnnctanini  lit  renini  Tyriiis  foret,  arte  scdendi 
cgerat." 

Treb.  PoUio,  Dii-iis  Claudius,  0  :  "  ut  videantur  fata  Romana 
b(.)ni  principis  oceupatione  lerdutu.^'      And  {h),  by  means  of  a 

slow,  regulated,  gradual  exertion  to  mahc  ((  resisting  nlgcvt  girld 
xloirlg  and  gradiudhj,  i.  e.,  to  pull  or  drair  ><loicli/  and  forcihhj,  to 
fug,  as  .Stat.  Achill.  1.  .'^30  : 

••  nee  modus,  ant  aruns  h iihn-r,  aut  fundere  glaude.^. 
aut  toiTcrc  sndes.  galcasqne  attollcrc  eonis." 

Stat.  ThdK  1.  103  : 

"  tela  tibi,  longeque  i'cros  (c/itiwhis  in  jiostes 
arcns," 

in  both  which  passages  lent  are  is  not  to  Iwiid  or  curve,  but  to 
draw  forcihhj  and  sloui//,  and  so  as  gradually  to  overcome  the 
resistance  ofl'ered  by  the  toughness  of  the  wood,  to  pull  the  bow, 
the  bonding  being  the   accidental  consctjueucc  and  not  at  all 


;384  AXTK— rxi).v]  BOOK  III.  449 

futeriug  into  the  notion  of  the  word.  And  so,  finally,  lent  are 
remum,  not  to  houl  the  oat;  but  to puU,  str/di/,  or  tiKj  tlir  oar,  as 
Claud,  de  Coii-s.  Mall.  TJieod.  U^  : 

'*  ac  velut  cxpcrtus  lentandh  uavita  lonsis 
praeficitur  lateri  custos." 

•Seuec.  Ai/aiii.  ^o7  : 

"  propenit  iuvciitus  oiuni.s  adductor  simul 
Icnfarc  vcmoh  :  adiiivat  A'cutos  mami, 
ft  valida  uisu  bracliia  altonio  movct." 

.Vnd  the  j.extandus  remus  of  oiu-  text  is  not  "your  oar  is  to 
be  hent,^"  but  "  your  oar  is  to  be  tu(j<jed ;'''  and  such,  perhaps,  is 
tlie  meaning-  assigned  to  it  in  Servius's  second  interpretation, 
"  fleet endus  est,"  Servius  not  intending  those  words  to  be  under- 
stood strictly  and  literally,  but  in  the  looser  sense  of  Ijc'ing  imed, 
viz.,  as  oars  are  commonly  used,  in  which  common  use  oars  are 
naturally  and  as  a  matter  of  course  more  or  less  bent.  Such, 
liuwever,  is  the  inaccm'acy  of  Servius's  expressions,  here  as  so 
often  elsewhere,  it  is  impossible  now  to  know  whether  he  may 
not  have  partaken  of  the  common  error,  viz.,  that  lextaxdis 
is  equivalent  to  flee  tend  us,  which,  as  I  tliink  I  have  satis- 
factorily shown,  it  is  not  in  any  way  or  degree. 

From  pliysical  toughness,  or  difficidty  of  being  moved  or 
bent,  the  transition  is  natm-al  to  moral  or  mental  toughness,  or 
difficulty  of  being  bent,  moved,  or  excited,  i.e.,  apathy.  There- 
fore, we  have  Hor.  Ej)i-st.  ';!.  1.  liS  : 

••  exauiiuut  kitti(i>  spectator,  seduhis  intlat" 

[the  apathetic  spectator].  Yirg.  Eel.  1.  4^  .•  "  tu,  Tityre,  lentas 
in  umbra "  [not,  with  Servius,  "  otiosus,  sive  securus,"  but 
(ipathetie,  not  interested  or  concerned  in  what  is  happening  to 
your  less  fortunate  neighbours].     Aen.  12.  2S6  : 

"  nos,  patiia  aniissa,  ilouiinis  pareiu  supeil)is 
cogcmur,  qui  nunc  lend  consedimuf!  anis" 

[apathetic,  unmoved  by  the  danger  to  which  we  see  Turnus 
exposed  |.      (Jvid,  Ainof.  J.  G.  oV  : 


4o0  AENEmEA  [393-402  is— muko 

"  ille  habet  ct  silices,  et  vivum  hi  peetore  iVrnuu, 
qui  teiiero  lacrymas  leidus  in  ore  vidot  " 

[without  being  moved,  without  growing  soft,  without  rc-lodingl^. 
Ovid,  Amor.  ^.  19.  51  : 

"  Uiitiis  es,  et  pateris  imlii  putieuda  maiitu'" 

(where  the  sense  is  the  same),  lUme  di  PeU'arai,  part  1,  son- 
etto  97  : 

"  e  per  lenfar'  i  sensi. 
^li  uuiaiii  altetti  iioii  son  meno  intensi," 

'•  and  notwithstanding  the  senses  are  dulled  [i.  e.^  rendered  less 
lively,  less  easy  to  be  moved)  the  feelings  are  not  less  intense  " 
— where  Tassoni  :  "  lentarc  \)Qr  allentarsi,  come  ninorcir  per  unio- 
rcrsi,  e  ronipere  per  rouipcrsi,  e  cancjiar  per  caiujiarai,  ed  altri  tali 
ehe  usa  il  poet  a." 


393-402. 

IS MUKO 


Is  j.ocL  s  uKBis  ERiT. — The  Oracle  appoints  the  place  where  the 
white  sow  is  found  as  the  site  of  Aeneas's  new  city  (viz.,  ]iis 
second  Troy),  because  the  Latin  word  frouf  (Ital.  troja,  Fr.  fniic) 
signified  a  aon:  >See  Cynth.  Cenet.  ad  1.  153  :  "  sed  quae  arnia 
posuit  Antenor  Y  Messala  sic  scribit  ad  Valerianum  :  '  Antenor 
sic  fixit  in  templo  arma,  quae  erant  scrofa,  quae  in  Latio  froiff 
appellatur.'  "  Compare  also,  ^4 c';^  7. 11?,  vt  >ieqq.,  the  similarly 
trivial  solution  of  the  oracle  referred  to  in  the  very  next  words 
of  llelenus  :  nec  tit,  &c.  [On  such  puerilities  tiaiied,  and — 
alas,  that  I  should  have  to  say  it ! — still  turn  oracles.]  Hence 
an  explanation  of  the  historical  fact  that  a  soav  was  in  later 
times  the  emblem,  or,  if  I  may  so  say,  the  armorial  bearing  of 
the  lloman  empire,  Euseb.  Clnxmiv.  lib.  1 :  "  Kebus  ludaeorum 
peuitus  op}>ressis,  Aelia  condita,  el  in  ironic  cius  portae,  qua  a 


.•^,9.]- 102  IS— Mciio]  EOOK  ITI.  451 

Bethlehem  egredimur,  sits  scalptus  in  marmore  prominens,  sig-- 
nificans  Romanae  potestati  siihiacere  ludaeos.'' 

YiAM  (vs.  395),  "i.e.,  ratiouem  ;  et  non  dicit  qiiam,  quia 
etiam  profutiu'a  est  fames,"  Servins.  "  E,ationem  et  exitmn 
oraculi,"  Hejne.  ''  Eationem  expediendi  illiiis  oraeuli," 
Wagner  (1861).  ''Eationem  aliquam,  qua  exitum  habeat,  in- 
veniat  oraculum,"  Forbiger.  This  is  not  the  meaning.  The 
meaning  is :  the  fates  will  find  a  way,  not  for  the  solution  of 
the  oracle,  but  for  their  own  fulfilment ;  the  fates  shall  not  be 
obstructed.  Helenus  had  just  been  expounding  the  fates  (viz., 
the  Trojan  fates)  to  Aeneas,  these  fates  being  that  he  should 
after  certain  gyrations  reach  Italy  (tlta  itrkpbi  compoxere 
terra),  and,  settling  defi7iitively  on  the  banks  of  the  Tiber, 
tliere  build  liis  city — 

IS  LOCIS  riiHIS  ERTT,   RKQX'IES  KA  CERTA  LAHOIU-M. 

In  the  middle  of  this  narration,  remembering  what  was  upper- 
most and  freshest  in  Aeneas's  mind, 

SOLA  XOVVM  DICTUQVE  XEFAS  HAIU'VIA  CELAEXO 
PKOMGIUM  CANIT,  ET  TRISTES  DEXVXCIAT  IKAS 
OBSCOENAMQUE  FAMEM — QUAE  PRIMA  PERICULA  VITO  : 
QtUDYE  SEftUENS  TAXTOS  POSSIM  SUPERARE  LARORES  r 

he  stops  short  and  interposes  the  parenthesis  xec  ti'  .  .  .  apoli.o: 
"nor  let  the  Harpy's  prophec}^  alarm  you;  the  fates  are  not  to 
be  stopped  in  their  course,  and  Apollo  [observe,  not  the  fates] 
will  be  propitious."  Compare,  («),  10.  113,  where  there  is  no 
oracle  to  be  resolved,  and  where  Jupiter  puts  an  end  to  the 
altercation  betAveen  Juno  and  Venus  with  these  very  words, 
"  fata  viam  invenient,"  the  fates  will  find  a  way,  viz.,  to  ac- 
complish their  purpose,  will  find  a  way  to  their  fidfilment. 
In  both  places  the  words  are  but  the  enunciation  of  the  dogma 
wliich  lies  at  the  bottom  of  the  whole  pagan  superstructure  ; 
what  is  fated,  nothing  can  ])revent.  Compare  also,  (#>),  Lucan, 
1.33: 

•'  <|UO(I  .si  non  aliani  \f)\\:\m) J't'/i'  Noroni 
linrnere  v'unn,  masnoqnc  actcrna  parantur 
rciina  dois,  caelumque  suo  servirc  Tonanti 
non  nisi  saevorura  potuit  post  bella  gigantum," 


452'  AENEIDEA  [393-402  ir— ^irr.o 

where  again  there  is  no  oracle,  and  the  meaning-  is  the  same, 
viz. :  the  fates  will  find  a  way  to  eifect  their  purpose,  no  matter 
what  may  he  the  ohstructions.     [c],  Stat.  Si/r.  5.  1.  1^5  : 

"  hn-e)iere  riamVix&niia,  faif(,  plumqiie 
intraTit  'S'is  saeva  larem," 

where  the  meaning  is  still  the  same :  the  fates  found  a  way  ; 
viz.,  to  effect  their  purpose.  And,  (cl),  Cic.  Somn.  Seip.  :  "  sed 
eius  temporis  ancipitem  video  q\\a,8ifafon(m  rirnii,'"  where,  as  in 
all  the  preceding  cases,  the  way  of  the  fates  which  is  spoken  of 
is  not  the  way  the}^  will  take  to  evade  an  oracle,  but  the  way 
they  will  follow,  the  way  they  will  take  to  effect  their  purpose, 
to  arrive  at  their  object. 

Aderitque  vocatus  APOLLO. — "  Apollo  will  be  propitious, 
will  not  insist  upon  the  fulfilment  of  Celaeno's  oracle  to  3-our 
ruin  and  discomfiture."  The  addition  of  the  words  was  neces- 
sary in  order  that  there  might  be  no  collision  between  the  fates, 
who  must  have  their  way,  and  Apollo,  who,  as  the  god  of  oracles, 
knew,  of  course,  what  that  way  would  he. 

PaRVA    THILOCTETAE     SUBXIXA     PETILIA     MURO. — "  '  Ciucta 

MT'Ro  uiodico.'  Alii,  quia  imposita  est  excelso  muro,  ut  Coelius 
liistorious  ait,"  Servius.  "  A  Philoctete,  Herculis  comite,  con- 
dita  (hoc  enim  est  subnixa  muro),"  Heyne.  No  ;  the  reference 
is  to  the  great  strength  of  the  /iff/c  city  :  f//e  Jiftle  Petilia — 
SUBNIXA,  rohjing  on  the  strong  urd/  hi/  irJiich  it  urrs  at>h'  to  defend 
itself  against  all  assaults.  Compare  Liv.  23.  30  :  "  Petilia, 
aliquot  post  mensibus  quam  coej)ta  oppugnari  erat,  ab  Himil- 
cone,  praefecto  Hannibalis,  expugnata  est.  Multo  sanguine  ac 
vulneribus  ea  Poenis  victoria  stetit ;  nee  ulla  magis  vis  obsessos 
quam  fames  expugnavit  .  .  .  Nee  antequam  vires  ad  standum 
in  miuis  ferendaque  arma  deerant  expugnati  sunt."  Our  text 
is  a  passing  compliment  to  this  gallant  defence  made  by  the 
little  city. 

SuBxixA,  relijing  on;  compare  Sil.  Ital.  2.  397:  "  galeamque 
eoruscis  suhnLrani  eristis  ;"  and  Id.  8.  24-5  : 

"  suhnLvHs  rapto  plel«'ii  nmneris  o=:tro 
sacvit  iam  njshis  Varro  ;  " 


;]9;l-102  r^— MnioJ  BOOK  III.  450 

and — precisely  parallel  to  our  text — Stat.  Thch.  7.  J^o  :  "  et 
Hjampolin  acri  Hnhnixani,  seopulo."  For  an  exact h'  similar  use 
of  niti  see  Avienus,  Bcscfipf.  Orb.  Terrao,  3  : 

■'per  teiTas  qua  prisris  inclyta  nnn-'is 
oppitla  nitiintur.''''  * 

Pktilia. — As  we  slioukl  say  in  English,  Litfhfotrn  or  LiftJe- 
foii.  See  Turnebus,  Adrcrs.  28.  28  :  ''  Petilia  a  ppfiJo,  quod 
exile  et  parvum  est  \_l)etit,  Fr.  ;  qu.  ?],  ut  a  nifilo^  Rutilius." 
See  also  Yossius,  Efi/m.  in  Tooe. 

Pakva. — In  this  instance,  as  in  numerous  others,  the  cha- 
racter of  the  place  as  expressed  by  its  proper  name  is  repeated 
by  Virgil  in  his  descriptive  adjective.  Compare  3.  693  :  "  Plem- 
myriuni    undosum  ;  "  -').  698  :    "  stagnantis  Helori ;  "  7.  713  : 

'•  qui  Tifr'irrir  hoiTentis  nipes  montemqnc  scrrrHiii,'' 

where  "  severum  "  is  not,  as  supposed  by  Forbiger  ("  mons, 
alibi  non  commemoratus"),  and  by  AVagner,  who  no  less  than 
Forbiger  prints  "  severum"  with  a  capital  S,  the  proper  name 
of  a  mountain,  but  an  adjective  agreeing  with  "montem,"  and 
explanatory  or  descriptive  of  the  scenery  of  Tetriea,  the  struc- 
ture being  :  "  horrentis  rupes  montemque  severum  Tetricae" — 
the  expression  "  montemque  severum  Tetricae  "  having  exact 
parallels  in  Goorg.  3.  37,  "amnemque  severum  Cocyti."  Acu. 
G.  27 !t:  "  amnemque  severum  Eumenidum;"  and  especiaUy 
6.  63S,  "Curibus  severis."  In  like  manner  Luean  1.  214,  "  puni- 
ceus  Eubicon."     Sil.  3.  243  : 

"  turn,  quae  Sicanio  piaecinxit  littora  muio, 
in  dipei  spcciem  cxirvatis  tniribu?,  Aiplx.'''' 

Stat.  HUr.  3.  1.  93  (of  Naples  :  "  iiirenemque  replesti  Partheno- 
pen."     And  our  own  Pogers,  of  the  ilamingo  : 

•  •  what  clarion  winds  along  the  yellow  stranils  r 
far  in  the  deep  the  giant  tisher  stands 
folding  his  wings  of  //<•'/;/*■." 

*  On  the  contrary,  Sil.  10.  898:  "  .snlmixfir  lirtore  secures"  maybe  adihieed 
in  support  of  the  interpretation  of  Servius,  inasmuch  as  the  axes  cannot  he  said  to 
liave  contidencc  in  the  lictors  who  carry  tliem,  hut  only  to  he  supported  hy  them. 


454  AEIs^EIDEA  [410-419  ast—aestf 

8ir  W.  Scott,  Mncfhifs  Crrm  : 

' '  yonder  to  the  east 
Dundee,  the  gift  of  (tikJ,  and  fair  Montrose." 

Also  Milton,  F(n\  Lost,  3.  352  (of  the  amarantli;  : 

' '  their  crowns  in^vove  Avith  amaranth  and  gold  : 
immortal  amaranth,  a  flower  which  once 
in  Paradise,  fast  hy  the  tree  of  life, 
hegan  to  hloom  ;  hut  soon  for  man's  offence 
to  heaven  removed,  where  first  it  grew,  there  grows, 
and  flowers  aloft,  shading  the  fount  of  life  : 
and  where  the  liver  of  bliss  thi'ough  midst  of  hon\en 
rolls  o'er  Elysian  flowers  her  amber  stream  ; 
\\ith  these  that  never  fade,  the  spirits  elect 
bind  their  resploudont  locks  inwreathed  with  beams," 

and  ihid.  7.  577  (of  the  galaxy)  : 

"  a  broad  and  ample  road  whose  dust  is  gold, 
and  pavement,  stars,  as  stars  to  thee  appear, 
seen  in  the  galaxy,  that  mlll-ji  iray 
Avhich  nightly  as  a  circling  zone  thou  seest 
powdered  with  stars," 

and  10.  525  (of  the  cerastes),  "  rcra-stcs  /lonicd."  And  I,  at 
least,  do  not  donbt  that  the  "  malifera  Abella,"  Acn.  7.  7k0, 
had  its  name  from  its  apples,  i.e.,  from  the  word  from  which  the 
Germano-English  apiile  is  derived. 


410-419. 


AST — AESTU 


PtAREscENT  (vs.  411;. — As  rarus  (the  English  thin  and  the 
opposite  of  densiis)  properly  expresses  the  state  of  a  body 
whose  particles  lie  not  closely  compacted,  but  at  some  distance 
from  each  other,  th-^  express'on  rr.i  rarescext  claustra  pei.ori 


llO-nO  A'.T— AESTr]  1100X111.  4.'3;j 

means,  irlim  tho  harriors  of  Pe/orus  after  having  appeared  to  yon 
for  mme  time  '\\z.,  so  long  as  thej  were  seen  sideways  and  not 
in  front,  or  from  dii-ectly  opposite)  to  he  detisc  or  e/ose  togetJier 
s//att  hcghi  to  gro>r  rare,  i.  e.,  to  s/toir  that  they  stand  at  some  dis- 
tance from  each  other,  or  that  there  is  an  interred  between  them  : 
or,  in  other  words,  when  you  shall  hare  proceeded  so  far  round 
Italy  as  to  be  able  to  see  that  it  is  not  continuous  with  Sicily, 
but  sejia rated  by  a  strait.  See,  [tt),  Jnstin.  4.  1:  "  Ea  est 
enim  proenl  inspicientibus  natura  loci  [se.  claiistrorum  Pelori], 
nt  sinnm  maris,  non  transitimi,  putes ;  cpio  eimi  accesseris,  dis- 
crdere  ac  seiungi  promontoria,  quae  antea  iunota  fuerant,  arbi- 
trere."  "With  which  compare  (/ft),  Valerius  Flaccus's  description 
of  the  Dardanelles  (1.  284)  : 

.     .     ' '  dirimique  prociil  non  aeqiioip  visa 
copperat  a  o'omina  (Thredere  Sestiis  Alivdo." 

Hardly  could  more  precise  description  be  given  of  the  point  at 
which  Aeneas  Avas  to  turn  southward.  Compare  also,  (e,,  Val. 
Flaee.  2.628: 

•'  rcrior  hino  tellus:,  atqiip  ing-ons  undique  caehun 
nirsiis,  pt  incipipns  alium  prospectus  in  orl>em  '" 

[the  lands  more  thinlj'  (widely)  scattered  :  more  sea  between 
them],  [ft],  Stat.  8ih\  1.  -?.  18Q :  "  cum  pluviis  rarescuut 
nubila."     (e),  Sil.  17.  422  (ed.  Eup.) : 

"  rarescit  multo  laxatus  vulnere  miles." 

(y),  Prop.  4.  4.  77  (ed.  Hertzb.) : 

' '  ciinique  super  raros  f ocni  flammantis  acervos 
traiicit  immimdos  ebria  tnrha  pedes." 

{g),  Lucret.  6.  840  (ed.  Lachm.) : 

"  frigidior  porro  in  pnteis  aestate  fit  humor, 
rnresc'tf  quia  terra  calore,  et  semina  si  quae 
forte  vaporis  liabet,  propere  dimittit  in  auras  " 

[the  co)ripon('nt  particles  of  the  soil  grow  looser,  more  separate, 
from  each  other,   where  "rarescit"  corresponds  to  "  putrem,".. 

Aen.  S.  r,00].     ^h),  Ac.   7.  1.??  :   "  rari  nantes."     (#),  Aen. 


4.jG  AENEIDEA  [410-119  A«T—AKSTi- 

J.  olU  :  "  raris  voeibus"  [\\oi  feii\  but  at  iidervah  from  each 
oflior ;  or,  as  in  the  text,  s/iou-iiif/  'uifprrah  hctirecn'].  (J),  Ovid, 
Fast.  ^.  769  : 

.     .     .     "  referat  niihi  cascus  aera, 
dcntqiio  viain  liquido  vimina  mm  sero  " 

(where  "  vimina  rara"  is  withes  or  rods  between  which  are  large 
interstices).  (I?),  Newton :  "  Gold  is  so  rare  as  very  readily  and 
without  the  least  opposition  to  transmit  the  magnetic  effluvia, 
and  easily  to  admit  quicksilver  into  its  pores  and  to  let  water 
pass  through  it."     And,  (#J,  Milton,  Par.  Lo.sf,  2.  ,9^7  ; 

.     .     .     ' '  so  eagerly  the  fiend 
o'er  bog  or  steep,  through  strait,  rough,  dense,  or  mrc, 
with  head,  hands,  wings,  or  feet,  jjursnes  his  way." 

Claustra. — Not  the  straits  or  actual  passage,  but  (literally) 
the  closers,  shutters,  or  barriers,  /.  c,  the  approximating  head- 
lands between  which  the  very  narrow  passage,  channel,  or  gut, 
technically  called  "strait,"  is  left.  See  Rem.  on  "claustra," 
Aen.  1.  GO,  and  compare  Claud.  Bell.  Get.  188  (ed.  Burm.)  : 

.  .  .  "  vallata  mai'i  Seironia  rupes, 
et  diio  continuo  connectens  aeqiiora  muro 
isthmos,  et  angiisti  patnerunt  chinsfra  Lechaei," 

where  "  angusti  Lechaei "  is  the  narrow  part  of  the  isthmus  at 
Lechaeum,  and  "claustra"  is  the  wall  or  barrier  across  the 
isthmus  at  that  part,  across  that  part  of  the  isthmus.  Compare 
also  Uml.  220  (ed.  Burm.)  : 

"  ipsa  etiani  difRsa  hrovi  Trinacria  ponto, 
si  reruni  natura  sinat,  discedere  longe 
optat,  et  loi/imn  refxr/'o  Inxarr  Prlorn," 

where  Claudian's  "  Ionium  refugo  laxare  Peloro"  is  the  exact 
ecpiivalent  of  Yirgil's  angusti  rarescent  claustra  pelori, 
the  "claustra  Pelori"  of  both  being  the  barrier  presented  by 
tlie  mountain  Pelorus  to  communication  between  Tyrrhene  and 
Ionian  seas,  a  barrier  which  Virgil  represents  as  appearing  to 
open  or  leave  a  space  between  tlie  opposite  shores  (karf.s- 
cent),  and  which  Claudian  represents  as  retreating  ("refugo 


nO-119  AST— AEsxr]  iiOOK  TTr.  457 

Peloro")  so  as  to  leave  tlie  communication  between  the  two  seas 
free. 

Haec  loca  vi  QuoxDAiNi,  &c. — In  this  and  the  followins- 
verses  there  seems  to  be  an  alUision  to  the  origin  of  tlie  name 
Ehegium,  as  in  parva,  verse  402,  there  is  to  the  name  petilia. 
(See  Strabo,  lib.  6,  and  Diod.  iSiciil.  4.  80. 

Aevi  yetustas  (vs.  415),  age,  continuation  of  time  in  the 
f(5rward  direction,  the  opposite  of  antiquity,  or  time  considered 
in  tlie  backward  direction  ;  the  forward  face  of  Janu;?,  not  the 
face  with  which  he  looks  behind  him.  This  is  always  the  sense 
of  vctustas  with  Yirgil,  as  10.  792  : 

"  si  qua  fidom  tanto  est  operi  latiira  vetustax  ;" 

12.  685  : 

.     .     .     "  sen  tiubidiis  imber 
proliiit,  nut  annis  solvit  sul)lapsa  rcfustns  ,•  " 

and  sometimes  Avith  other  poets,  as  Ovid,  Met.  7.  If'+f)  : 

"  quae  iactata  diu  fertur  durasse  reftisffOi 
in  seopulos." 

The  same  meaning  will  be  found  to  belong  also  to  the  adjec- 
tival form  of  the  word,  as  -3.  84,  "  saxo  vetusto  "  \_nof  ancient 
stone,  hut  stone  which  has  lasted  from  ancient  or  remote  time 
down  to  the  present — long-lived  stone,  as  we  might  saj'].  9.  284, 
"  Priami  de  gente  vetusta  "  \^not  equivalent  to  "  Priami  de  gente 
antiqua"  (for  the  term  antiqua  might  be  applied  to  a  family 
which  had  existed  but  for  a  short  time),  hut  the  family  of  Priam, 
which  had  lasted  through  so  many  generations]. 

LiTTORE  diductas. — "  Marl  iam  disiunetas,"  Heyne.  "  Mari 
irrumpente  disiunetas,"  Forbiger.  By  no  possibility  can  litto.re 
be  equivalent  to  mari;  and  the  disjunction  by  the  sea  is  suffi- 
ciently expressed  by  angusto  ixterluit  aestu.  Littore  di- 
ductas is  separated  or  parted  in  shore,  i.  e.,  with  respect  to 
shore — in  other  words,  .strn/diin/  each  on  its  own  shore,  and  so, 
only  too  diffidentl}',  Conington  :  "  Heyne's  explanation  of 
MTTORK  DIDUCTAS  as  equivalent  to  mari  diductas,  '  uhi 
euim  littus,  ibi  mare,'  seems  rather  harsh.     Perliaps  it  would 


458  AENEIDEA  [410-419  ast— akstu 

be  better  to  interpret  the  words  separated  in  respect  of  coast,  the 
ground  on  which  they  stood  being  no  longer  continuous,  but 
disconnected."     And  so  exactly,  Sil.  1.  198  (ed.  Eup.)  : 

"  at  qua  diverpas  elementior  aspicit  Arctos, 
HeiTuleo  dirimente  freto,  cliducfa  propinquis 
Europes  videt  arva  ixgis  :  ultra  obsidet  aequor, 
nee  patitur  nomeu  prof crri  longius  Atlas  ' " 

[lands  separated  with  chains  of  mountains  near  to  each  other, 
/.  t\,  lands  separated  from  each  other  (viz.,  by  tlie  sea),  although 
still  near  to  each  other,  /.  e.y  their  mountain  chains  were  not 
far  removed  from  each  other].  Compare  also  the  same  author's 
closel}'-  imitated  account  of  the  identical  convulsion,  14.  11  (ed. 
Paip.)  : 

"  Ausoniae  pars  magna  iacct  Trinaeria  tellu?;, 
lit  seniel  expugnante  Xoto  et  vastantibus  undis 
aecepit  freta,  caeruleo  propulsa  tridente. 
uamque  per  occultuni  caeca  vi  turbiuis  oliiu 
impactum  pelagus  laceratae  viscera  terrae 
(J'lscidlt,  et,  medio  perrumpens  aiTa  prof  undo, 
cum  popnli>=  pnriter  convulsas  fransful'tf  iirhi-s." 

There  is,  therefore,  no  occasion  for  the  alteration  of  the  text 
proposed  by  the  anonymous  correspondent  of  the  Geiif/emaii-s 
Magazine  (1764,  p.  464),  vi;?.:  "  littora,  /i.e.,  'quoad  littora,'  " 
tlie  words  having  alread}^  the  better  sense,  in  respect  (not  of 
shores,  hwi)  of  shore. 


4.JO— 101  I'liAKl. — Al'OLI.o]         iiOUK    ill.  459 


PRAETEKEA  SI  QUA  EST  HELEXO  I'RUDEM'IA  ^  ATI 
SI  QUA  FIDES  AMMUM  81  VERIS  IMPLET   APOLLO 


I'AJL  LECT. 
'll>Hnct.'\  PRTJDENTIA  VATI  SIQUA  FIDK8    •    ANIHUM  I  Med.  (Fo<;iC.) 
iixnic^  PKUDENTIA  VATI,  SIQUA  FIBES,  AXIMU5I   III  P.  MaiUlt.  ;    Voss. 
\^lJamt.'\  PKUDEJiTTIA,  VATI  SIQIta  FIDES,  ANIMUM  III  "HelENO  PKUUEXTIA, 

in  homine  enim  pnidentia  est,  in  vatibus  tides,"  Servius  (Cod.  Dresd.); 
LaCerda;  D.  Heius.  ;  K  Heins.  (1670);  Hepie  ;  Brunck  ;  Wakef.  ; 
Wagner  (ed.  Heyn.  and  ed.  1861)  ;  Lad.  ;  Eibb.,  which  last,  haviuj;- 
<Xiioted  Servius's  "  in  homine  enim  prude tift'a  est,  in  vatibus  /ides,''' 
observes  "  unde  apparet  et  ipsiim  vati  cum  seqnentibus  coniunxissc." 
Ribbeck,  however,  while  thus  citing  the  words  of  Servius  in  support  of 
the  punctuation  adopted  bj-  himself  in  his  text  (viz.,  teudextia,  vati), 
has  entirely  omitted  to  state  that  Servius  himself,  as  represented  in  his 
editions,  ex.///-..  Colon.  Allobr.  1610  (after  the  codd.  of  Daniel),  Lion, 
Gott.  1826,  punctuates  :  helexo  pkudentia  vati.  Having  myself 
personally  examined  the  Dresden  codex  of  Servius,  I  am  enabled  to 
state  that  the  reading  of  that  codex  is  not  helexo  pkudextia  vati, 
but  HELENO  PKUDENiTA,  without  auv  VATI,  and  that,  therefore,  Rib- 
beck's  reading,  wliich  is  that  of  all  the  commentators  and  editors  as 
cited  above  from  La  Cerda  down,  has  the  support,  such  as  it  is,  not  oulv 
of  Servius's  words,  but,  according  to  the  Dresden  codex,  of  Servius's 
citation  of  the  passa;;e  itself. 


Qua  PitiDENTiA  .  .  .  QUA  FIDES,  auj  foresight  at  all,  aiiy  re- 
liance at  all  ;  any  even  the  smallest  reliance.  See  liem.  on 
"' Anthea  si  quern,"  1.  185. 

La  Cerda  says  :  "  vide  iit  interpunxi  versum,  ut  prudextlv 
ad  Helenum,  fides  ad  vat  em  referatur,"  an  interpunctuatiou 
in  which  (see  Var.  Lcct.)  the  old  commentator  has  been  followed 
by  the  modern  commentators,  with  the  perhaps  single  exception 
of  Voss,  most  erroneously  as  I  think — (1),  because  there  is  no 
.such  thing  lu  be  found  in  anti(|uity  as  a  special  ascription  of 


4G0  AEjS^EIDEA       [4oo-4o4  i-kaet. — apollo 

prudeutia  to  an  uniuspired  man,  and  a  special  ascription  of 
fides  to  an  inspired  prophet ;  on  tlie  contrar}^  prudentia  no 
less  than  fides,  and  fides  no  less  than  prudentia,  are  indis- 
criminately applied  to  mere  man  and  inspired  prophet — Cic. 
ad  Fam.  6.  G  :  "•  ut  in  fabulis  Amphiaraus,  sic  ego  pnulcns  et 
sciens  ad  pestem  ante  oculos  positani  sum  profectus,"  being  an 
example  of  such  indiscriminate  application  of  prudentia,  while 
of  a  similar  indiscrimiuate  application  of  fides  the  examples 
are  so  abundant  that  quotation  were  mere  supererogation.  {*i), 
because  the  distinction  not  only  does  not  occur  in  ancient  writers, 
but  is  in  itself  a  bad,  incorrect  distinction,  there  being  no  reason 
why  prudentia  { fores! gJtt)  should  not  be  ascribed  to  the  vates 
Helenus  as  well  as  to  the  man  Helenus,  nor  any  reason  why 
fides  {truth,  rcIialjUity)  should  not  be  applied  to  the  man  Hele- 
nus as  well  as  to  Helenus  the  vates.  (3),  because  such  dis- 
tinction, even  if  it  were  both  correct  and  to  be  found  elsewhere, 
was  yet  of  too  minute  a  kind  to  be  used  by  so  grave  and  digni- 
fied a  writer  as  Virgil,  especially  on  so  solemn  an  occasion ;  was 
more  suitable  for  a  lighter  writer,  such  as  Ovid.  And,  (4), 
because  there  is  no  trace,  no  inkling,  of  any  such  distinction 
made  elsewhere  by  Virgil,  who  on  the  contrary  attributes  fides 
to  or  has  fides  claimed  by  the  most  heterogeneous  variety 
of  characters— 4.  V2,  Anna  ;  2.  309,  Hector's  ghost ;  9.  260, 
Ascanius;  2.  541,  Priam;  2.  161,  Troy;  10.  71,  the  Tuscan 
nation;  11.  511,  scouts  sent  out  to  observe  the  enemy;  3.  69, 
the  sea  ;  5.  604,  Fortune  ;  Geo}'(i.  !+-  '313,  bees.  If  in  the  actual 
practice  of  om'  author  fides  has  been  ascribed  to  each  indivi- 
dual character  of  this  motley  assemblage  ;  if  it  has  been  ascribed 
by  Horace,  Od.  3.  16.  30,  to  his  crop,  by  Ovid,  Fiut.  U-  811^,  to 
birds;  if  "proli  demn  hominumque  fidem!"  was  an  exclamation 
in  everybody's  mouth  ;  if  "  Punica  fides  "  and  "  Graeca  fides  " 
were  common  bywords,  ^^'here  is  the  propriety  of  the  fides  of  our 
text  belonging  only  to  aati  and  not  to  helexo  aati  ^  No,  no  ; 
there  is  no  such  propriety,  and  Virgil  has  made  no  such  distinc- 
tion. The  structiu-e  is  si  qua  est  prudentia  vati  helexo,  m 
QUA  [t'Si^]  EiDEs  \_rati  Hrleno']  ;  the  meaning  is  :  "  if  the  prophet 
Hclouub  knows  all^•thilJg^  and  deserves  your  confidence,  maybe 


4;33-lo-I  ntAKT.— .u'oLLu]       1300K  III.  401 

relied  ou  ; "  ammum  si  veris  imflet  apollo  is  the  variation 
of  the  single  theme  si  qua  est  helexo  prudentia  vati,  si 
QUA  fides.  AxiMUM  is  the  aximum  neither  of  Helenus  alone, 
nor  of  "  vates"  alone,  but  of  "  Helenus  vates  ; "  and  in  verse  712 
it  is  neither  "  vates"  nor  Helenus  which  we  have  separately, 
bat  "vates"  and  Helenus  together,  the  prophet  Helenus.  Nor 
let  "  Helenus  .  .  .  sacerdos"  (verse  369)  be  quoted  as  an  objec- 
tion to  the  preceding  argument.  "  Sacerdos  "  does  not,  indeed, 
here  stand  apart  from  "  Helenus,"  but  it  is  not  for  the  piu'pose 
of  something  being  predicated  of  it  which  cannot  be  with  equal 
propriety  predicated  of  ''  Helenus,"  or  of  something  being  pre- 
dicated of  "  Helenus  "  which  cannot  be  Avith  equal  propriety 
predicated  of  "  sacerdos ; "  on  the  contrary,  the  predications  of 
"  Helenus  "  and  of  "  sacerdos  "  all  belong  to  one  category,  and 
"•  sacerdos  "  is  reserved  and  removed  to  some  distance,  only  in 
order  to  round  the  sentence,  fill  up  the  measiu'e,  and  avoid  the 
weakness  of  structure  which  would  be  evinced  by  leaving  "  canit" 
to  depend  on  so  remote  a  subject  as  "  Helenus" — the  reserva- 
tion and  separation  of  such  a  co-ordinate  nominative  for  such 
obvious  purpose  being  of  most  frequent  and  ordinary  occm-rence 
thi'oughout  the  poem,  ex.  (jr.,  1.  199  : 


1.  415 


"  vina  bonus  quae  cleinde  cadis  onerarat  Accstcs 
littorc  Trinaerio  dederatque  abeuntibus  hcros.'''' 


"  at  J'ci/'is  obscuio  giadieiite#  acre  sepsit, 
I't  inulto  nebulae  cirriun  'h"  fudit  aiuictii." 


4G2  AENEIDEA       [446-4.57  digeiux— caxXax 


446-457. 


DIG  ERIT — CAX  AT. 


VAIi.  LECT. 

\^punct.']  I'OSCAS  irsA  CAXAT  III  Wakef.,  comparing  8.  506  ;  11.  51o  ;  12. 
585. 

\_puHct.']  roscAS ;  IPSA  MI  P.  Manut. 

0  Bom. 


Ix  NUMERUM. — "  In  ordinem,"  Servius,  Heyne,  Wagner.  I 
think,  however,  that  something  much  more  precise  is  meant. 
Niimerus  was  a  term  applied  in  lloman  military  tactics  to  a 
company  or  number  of  soldiers  disposed  yank  and  file  as  we  say, 
/.t'.,  so  many  in  one  row,  abreast ;  beliind  these  an  equal  nimi- 
ber  also  abreast,  and  beliind  these  again  an  equal  number  ;  and 
so  on,  until  the  whole  number  was  disposed  of.  The  soldiers  so 
disposed  in  order,  rank  and  file,  formed  a  numerus.  See  11. 
597  : 

' '  ;it  maims  iiiteica  luiuis  Troiaua  propiuqiiat 
Etruscique  duces,  equitumque  exorcitus  omuis, 
uoiiipositi  moncvo  in  tiirinas.     Freuiit  acquorc  toto 
insultans  soiiipes,  et  pressis  pugnat  habenis 
hxic  obversus  ct  hue  :  turn  late  feireus  hastis 
lioiret  ager,  campiquc  armis  sublimibus  ardent," 

where  the  description  is  undoubtedly  that  of  an  army  marching 
rank  and  file,  and  where  yet  there  is  no  statement  to  that  effect, 
if  the  force  of  rank  and  file  be  denied  to  "  numero  ;"  where  fur- 
ther "numero  "  if  this  sense  be  denied  to  it  performs  no  useful 
part,  is  a  mere  expletive  and  had  better  been  absent. 

It  is  in  this  sense  the  sibyl  is  said  in  our  text  to  digest  in 

NUMEllUM    QUAECUNQUE   IX   FOLIIS   DESCRIPSIT   CARMIXA,    that   is 

to  say,  she  placed  them  rank  and  file  preciselj^  in  the  order  which 
tlioy  would  luivc  occu})ied  if  iLc}'  had  been  writtcu  on  a  f>hoct 


446-4o7  DiGKKiT— caxat]      JjOUK  111.  463 

of  paper,  or  parclimeut,  precisely  in  that  order  in  which  words 
are  usually  "WTitten  in  order  to  be  easily  read.  She  made  a  page, 
or,  as  the  printers  say,  a  "/(»•»?,"  out  of  her  leaf-written  verses, 
and  left  them  so,  but  on  the  first  opening  of  the  door  the  wind 
came  and  scattered  about  in  every  direction  the  fugitive  ele- 
ments of  which  her  page  was  composed,  and  she  would  not  take 
the  trouble  of  re-making  her  page  so  as  a  second  time  to  con- 
nect the  scattered  fragments  into  continuous  sense, 

NEC  KEVOCARE  SITUS  AVT  lUNGERE  CAUMIXA  CVllAT 

(where  situs  is  the  respective  positions  of  the  leaves  in  the  page), 
and  the  oracular  response  was  lost. 

Manext  immota  i,ocis  (vs.  447),  theme ;  neque  ai!  okuixe 
CEDUNT,  variation. 

Tenuis  ventus  (vs.  448). — Uuia  hie  satis  ad  froxdes 
TENERAs,"  La  Cerda,  Voss.  "  Ornat  epitheton  a  natura  puto 
venti  sumptum  ;  saltern  hoc  dignius  poeta  quam  ut  sit  :  si  vel 
parum  venti  immissum  fiierit,"  lleyne.  La  Cerda  and  Voss  are 
right,  Heyne  wrong.  It  is  as  if  Virgil  had  said  :  "  disturbed 
by  even  a  sliglit  breath  of  wind." 

Ixcoxsui/i'i  ABEUXT  (vs.  452) .— Inconsui/ii,  "  inscii  rerum, 
ignari,  sine  consilio.  Et  consultus  est  qui  consulitur  ;  iiicoit^altas, 
qui  non  accipit  consilium,"  Serv.  (Cod.  Dresd.)  "  A\;p»j(Trot,  quia 
non  accepto  oraculo  discedunt,"  La  Cerda,  Heyne,  Lade  wig. 
But,  first,  there  is  no  example  of  the  use  of  inconsultus  in  this 
sense ;  and  secondly,  the  inquirers  have  actually  received  their 
answer,  although,  on  account  of  its  being  written  on  leaves,  they 
have  not  been  able  to  imderstand  it.  Ixcoxsui/n  is  therefore, 
as  always  elsewhere,  null  ins  consilil ;  qui  ucsciuni  quid  facer  e 
ojiorlcdf  ;  ufxi]\avoi.,  uini^avovvTi:g,  Sv(T/.ir]xavovvT£g,  ojSouAot, 
inrpoftovXtvToi,  unooovvTic,  as  (ft),  Aesch.  Ayani.  1113  (Chonis, 
not  understanding  the  oracles  of  Cassandra)  : 

ouTTCii  |i/j/7jKa'     vvv  yap  (^  aiviyiJ.aTUU 
iirapye/iioiai  OiCFparots  afx-qx^vw 

['*  obseuris  oraculis  fmodo  cditis)  inops  sum  consilii"].     (#*),"' 

IIIiMlY,  AKNlilDKA,    VOL.   II.  o2 


464  AE:N'EIDEA       [446-4o7  ui(;i:i;rr-  caxat 

Apollon.  Ehod.  3.  126  (of  Gaujauede  skinued,  to  use  the  boy\s 
phrase,  by  Cupid  at  a  game  of  marbles)  : 

(f),  Id.  3.  42o  (of  Jasou  haviug  received  the  auswer  of  Aeetes 
tliat  he  must  fight  tlie  bull)  :  ^ 

i)ad'  avTws  a<pQoyyos,   ap.rjxav emv  kukoti-jti, 
l3ov\i]i'  5    aiJ.(pi  TTuAvv  crrpuxpa  xpovoy,  ov  Se  Tnj  eixe 
6ap(Ta\iws  vTToSexGai 

["atque  in  medio  haesitabat  luto,  perplexus  malis  "j.  [tl),  Id. 
3.  893  (ed.  Beck)  :  a/ui^x'^iiui}  (5e(5oXi}Tiii  ttucju  noXic;  ["  Lousihi 
iiiopia  perculsa  est"],     (e),  Id.  4.  106  (of  Medea) : 

7)  5'  (fxna^iv  a'iffffouaa, 
yoAi)  x^'-P°'^  ^'''^'■"^v  a^TjXaJ'os 

[where  Shaw  :  "  inops  cousiHi"].     (./"),  Aesch.  A<j((iii.  1360  : 

8  v(Tfxr]x  o-voi 
KoyoLffi  rov  davovr'  avLaravai  iraAiv. 

{fjf),  Lucau,  1.  495:  "  tm^ba  per  urbem  .  .  .  iitcoi/fnt/fd  ruit." 
ih),  Val.  Flaec.  4.  302  : 

"  eccc  itciiim  vacuas  agit  [Aniycub]  ijiconsiil/a  per  auras 
bracliia.     Sentit  eniiu  I'olhix  ratioiiis  egontem" 

(in  both  Avhich  last  places  "inconsulta"  is  at  random,  n-itJiout 
(Ivfinitc  aim  or  ■purpose) .     Also  (*),  Grat.  Falisc.  Carm.  Vcnat.  4: 

'■  uicoHsulll  liomiiius,  vitatj^uc  crat  error  in  oiiini." 

And  especially  {J),  Cicero  {dc  Oratotr,  1.  J^o),  whose  words 
seem  almost  to  be  an  express  gloss  upon  oiu  text :  "  Quid  est 
enini  praeclarius,  quam  honoribus  et  reipublicae  muneribus  per- 
functum  senem  posse  suo  iure  dicere  idem,  quod  apud  Enuium 
dicit  ille  Pythius  Apollo,  se  esse  eum,  uude  sibi  si  uou  })opuli 
et  reges,  at  omnes  sui  cives  consilium  expetant, 

'  .suai'iim  rcruin  incerti  qiios  ego  niea  ope  ox 

incertls  cerium  co/iijwfcsque  co)isUil 

iliiiiitlo,  111  lie  re:i  teiuere  traeleiil  lurl)idas,'  " 


44()-4o7  DIGEKIT— CVNAX]         BOOK   III.  405 

as  if  he  had  said,  "  ex  ineertis  certos,   ex  tneotimltis  compotes 
consilii."     And  finally  (If),  Ter.  Adelph.  4.  ^.  J  : 

' '  pectore 
consisterc  nihil  cuni-ilii  quicquam  potest." 

Thus,    the   adjectival    "  incousultus "  of  Virgil  is  exactly  the 
opposite  of  Horace's  adjectival  "  consultiis,"  Od.  1.  3If.  2  : 

'•  insamentis  duni  sapientiae 
ruiinHltds  erro," 

and  the  same  as  the  "  aeger  consilii"  of  Statins,  Tlicb.  11.  II4.O  : 

.     .     .     "  obscura  \-alluui  duni  nottc  pcverrat 
(•Kjcr  consilii." 

The  Italians  preserve  the  word  in  the  same  adjectival  sense: 
>iConsi(jliato,  without  fixed  counsel — not  knowing  what  to  think 
or  do,  sroifato — lii/i/c  di  Pctrarca  (ed.  Fr.  Soave,  Milan,  1805), 
parte  2,  canzone  49,  v.  22  : 

'•  vuigiue,  que'  Legli  occhi 
ulic  vider  tristi  la  spiotata  staiupa 
no'  iloki  meuibii  del  tuo  earo  Figlio, 
volgi  al  uiio  dubbio  statu, 
che  scoimyliato,  a  te  \'ien  per  consiglio;" 

Metast.,  L<(  C/eniciiza  di  Tito,  J.  0  (Titus  speaking)  : 

.     .     ' '  c  cbe  sperasti 
di  trovar  mai  nel  tiono  I'     II  sommo  forse 
d'ogni  eontento  ?     Ah,  sivHslijIiato  !    Osserva 
quai  frutti  io  nc  raccolgo," 

where  "  sconsigliato  "  is  iil-adriaed.  The  French,  too,  have  their 
bicn  coii-'iciUc  and  )ual  conHville,  as  La  Fontaine,  Fal)lci<,  "  Le  fou 
(pu  vend  la  sagesse  :" 

"  les  gens  hicN-coiiscillen  et  qui  voudvont  bion  fairc 
entre  eux  ct  les  gens  fous  mettront  pour  1' ordinaire 
le  longueur  de  ee  fi.1." 

The  nearest  approach  I  find  to  the  sense  assigned  to  the  word 
by  Heyne  is  in  the  "  inconsulti  recessus"  of  Claudian,  where  tlie 
poet  speaking  of  the  absence  of  Apollo  from  Delphi  informs  us" 


466  AENEIDEA       [44G— 1-57  DiGEurr— canat 

that  during  that  period  the  oracidar  cave  is  silent  and  in  con - 
sultus  ((>  Cons.  Honor.  29}  :  "  antraque  moesta  silent,  iiicoii- 
sn/tkine  recessus,"  where,  however,  the  meaning  is  not  quibits  nun 
est  resjxjHSKni,  but  qui  iion  sunt  iiiterrofjati.  After  all,  the  dif- 
ference between  quihus  non  est  re-ywi/snni  and  nun  compotrs  con- 
silU  is  not  very  considerable  nor  much  to  be  insisted  on,  the 
latter  being  a  consequence  of  and  involved  in  the  former. 

Hic  TiBi  NE  QUA  MORAE,  &c. — Comp.  Apul.  Flor.  1.1:  "  Ee- 
ligiosis  viantium  moris  est,  quum  aliquis  lucus  ant  aliquis  locus 
sanctus  in  via  oblatus  est,  votum  postulare,  donuni  apponere, 
paulisper  assidere  :  Ita  niihi  ingresso  sanctissimam  istam  civita- 
tem,  cjuauquam  oppido  festinem,  praefanda  venia,  et  habenda 
oratio,  et  inhibenda  properatio."  Stat.  Silr.  J.  1.  100  (Her- 
cules begging  a  larger  and  richer  temple  where  passengers  might 
stop)  : 

"  da  tcmphim,  dignasque  tuis  conatibus  araf;, 
qiias  puppcs  velis  noliut  trausire  seciuidis." 

St.  Isidore  will,  no  doubt,  occur  to  the  Spanish  reader  : 

"  lo  I  lie  leaves  his  plough 
^till -.-landing  ill  the  field,  and  goes  to  church 
^\■hon  the  hell  rings  for  vespers,  and  returning 
iinds  a  -winged  angel  do^wn  from  heaven  descended 
guiding  his  plough  and  oxen,  and  more  land 
ploughed  in  his  absence  of  one  short  half  hour 
than,  had  he  by  the  plough  staid,  he  had  ploughed 
himself  in  a  whole  day  from  ninin  till  night," 

and  Fridolin,  to  the  Urermau  (Schiller,  "  Dcr  (iang  nach  dcni 
Eisenhamnier,''  st.  "20)  : 

"  cntschlosseu  ist  er  alsubald, 

und  uiaclit  den  sakristan  ; 
'  das,'  spricht  er,  'ist  kein  aufcnlhall. 
was  fordeit  liiinmclaii.'  "' 


470-487  ABLij— amoeem]        BOOK  Til.  46 < 


470-48- 


ADDIT AMOHEM 


VAU.  LECT.  (vs.  480). 

suBTEGMiNE  I  St.  Gall,  Med  (G  cancelled).  11  VV-  HI  P-  Mamit.  ; 
miib. 

suBTEMiNE  I  Pal  II  tV-  HI  C  Hciiis.  ;  N.  Heins.  (1670)  ;  Phil. ; 
Heyne;  Brunck  ;  Wakcf.  ;  Pott.;  Wagn.  (cd.  Heyn.,  ed.  1861); 
Lad.  ;   Haupt.  Cr^-^^^f^T'^ 


VAB.  LECT.  (vs.  484). 

noxoRi  I  Mid.,  St.  Gall  II  fi].  Ill  Sendus  (Cod.  Dresd.);  ed.  princ. ; 
Ptom.  1473;  Ven.  1470,  1471,  1472,  1475;  Milan,  1475,  1492;  P. 
Manut.  ;  La  Cerda  ;  I).  Heins.  ;  N.  Heins.  (1670)  ;  Phil.  ;  Heyne  ; 
Brunck  ;  Pott.  ;  Dorph.  ;  Wagn.  (ed.  Heyn.  and  ed.  1861)  ;  Lad.  ; 
Hanpt.   (^-i--^^>A->v 

HONORE  I  Pal  II  v:T.  Ill  Sganrus  (ap.  Scrv.)  ;  Pomp.  Sahinus  ; 
Wakefield  ;  Toss  ;  "Twelve  Years'  Voyage  ;"  Ribh. 


Aduit  equos  addttque  duces. — Duces,  undoubtedly  <7?</V/es,  i.e., 
])iloh  (and  so  Conington  and  Wagner),  not  only  because  Diony- 
sius  of  Halicarnassus  informs  us  that  Aeneas  actually  took  pilots 
with  him  to  show  him  the  passage,  but  because  [a)  it  would  have 
l)een  very  remarkable  if  so  inexperienced  a  sailor  had  ventured 
on  these  totally  unknown  waters  without  pilots,  and  (/>),  this 
was  the  last  and  most  proper  place  for  procuring  them.  Com- 
pare Aescli.  Snppl.  176  (Danaus  to  the  chorus,  his  daughters, 
who  liave  just  arrived  in  (xreece  under  his  pilotage  : 

TraiSfs,  (ppoviiv  XPV-      ^^^  (ppovovvri  5'  r;/cfT€, 
■Kirrroo  yepovT I  TwSf   uavK\T)f>(jo  7raT/)i. 
Kai  Tain  x^pfov  vw  irpofxridnav  Xa^oiu, 
aifiti  <j)v\a^ai  tcl/j.'  eTr?;  SeArou/xefas 


46S  AENEIDEA       [470-187  AnDix— AMora-M 

and  also  verse  238,  where  the  (5aai\(v^  saj's  to  the  same  Dan- 
aides  : 

oTTcos  Se  ■)(())pav,  ouSe  K-qpvKoov  utto, 

aTrpo^evoi  [sine  hospitibns  patrocinantibus]  T6,  poa(pip  r^yriroiv,  fj.o\eiv 

eT\7]T    aTpecTTcos,  TovTo  davfxaarov  iveAei, 

the  ny)]Twv  of  wliieh  passage  is  exactly  the  duces  of  our  text. 
To  Peerlkamp's  objection  that  one  pilot  would  have  been  snfh- 
oient,  the  reply  is  simple,  viz.,  that  fleets  are  in  the  habit  of 
taking  not  one  but  several  pilots,  in  order  to  guard  against  the 
manifest  danger  to  the  whole  fleet  in  case  of  loss  or  separation 
of  the  vessel  carrying  the  single  pilot.  If  A%gil  had  meant,  as 
Heyne  supposes  he  meant,  grooms  or  caretakers  for  the  horses, 
he  would  not  have  used  the  term  duces,  but  custodes.  For 
dux  used  in  the  sense  of  guide,  see  Arn.  6.  26'3. 

Hanc  ARRiPE  VELis  (vs.  477).-See  10.  298  ;  9. 13  ;  11.  531 ; 
and  compare  Pers.  5.  140  : 

,     .     .     ' '  nihil  ohstat ,  quin  trabe  rasta 
Aogaeum  rfipirts." 

JUranf/.  Maffli.  11.  12  :  »j  liaaiXnu  twv  ovnavMv  |3<a^6ro<,  k(h 
[iiaaTai   apu  (tKovaiv   outijv. 

Nec  cEDiT  HoxoRi  (vs.  484). — "Tanta  dat  munera,  quanta 
merebatm^  Ascanius,"  Servius.  "  Ko)i  cedit  hoxori,  sciz.  mune- 
rum,  quo  prosecutus  erat  Helenus  Anchisen  ;  ut  Andromache 
Ascanium  nunc  non  minus  honorifice  muneribus  hospitalibus 
impertiat,"  Heyne.  "  Andromache  donat  auro  intextas  vestes 
Aeneae,  puta,  et  Anchisae ;  Ascanio  chlamydem  illorum  dono- 
rum  HOXORI,  /.  c,  praestantiae  et  pulchritudini,  non  cedentem, 
praeterea  eidem  alia  textilia  phmma,"  Wagn.  (1861). 

I  am  as  little  satisfied  with  any  of  these  explanations  as  I 
am  with  one  formerly  proposed  by  myself  in  the  Classical  3InsPi(m 
(London,  1848),  and  inserted  by  Forbiger  in  the  third  edition  of 
his  work,  or  with  a  second  also  proposed  by  myself  in  my 
"  Twelve  Years'  Voj^age  of  Discovery  in  the  First  Six  Books  of 
the  Aeneis"  (Meinhold,  Dresden,  1853).  Feeling  that  these 
interpretations  are  all  pretty  equally  unworthy  of  the  author, 
and  ill  adapted  for  a  position  in  the  middle  of  one  of  the  most 


470-187  ADDIT— AMOKE.M]  EOOK   III.  460 

higlily  finished  and  pathetic  passages  bequeathed  to  an  admir- 
ing posterity  by  perhaps  the  most  pathetic  of  all  poets,  I  have 
never  ceased,  since  my  former  publications,  to  keep  my  at- 
tention more  or  less  directed  to  the  passage,  mth  the  hope, 
however  faint,  of  at  length,  perhaps  by  some  happy  chance, 
alighting  on  a  meaning  which  might  at  least  l)e  in  good  keep- 
ing with  the  context.  Having  at  last,  as  I  think,  been  success- 
ful, and  discovered  a  meaning  which  not  only  does  not  disfigui-e 
but  greatly  enhances  the  beauty  of  the  beautiful  painting,  I 
shall,  if  the  reader  have  no  objection,  take  him  with  me  by  tlie 
liand  and  let  him  have  the  pleasm*e  of  re-discovering  it  along 
with  me.  Let  us,  therefore,  open  the  Ilecnha  of  Euripides  at 
verse  916,  and  what  do  we  find  ?  Hecuba,  in  order  to  wreak 
her  terrible  vengeance  on  PoljTuestor,  not  hesitating  to  break 
tlirouo-h  all  oriental  decorum,  and,  althouo-li  a  Avoman  and  in 
affiiction,  and  degraded  from  her  former  liigh  rank  into  that  of 
a  common  slave,  appearing  in  the  presence,  not  only  of  men, 
but  of  men  wlio  had  known  her  in  her  times  of  happiness  and 
prosperity  : 

aiCTx^vofxai  (Te  npo(T^\fireiv  ivavriov, 

TloKvfj.7](TTop,  ev  TOioicrSe  Kei/j.€vri  KaKois' 

OTCt)  yap  a)<pdr]v  evTvxova',  aiScos  /x   e^ei,  j 

ev  T&iSe  iroT/xui  Tvyxo.vov(T    iv'  ei/xi  vvv, 

KOVK  av  SwaifiTjv  ■Kpoa^KcKnv  ff'  opdais  Kopats. 

oAA'  avTO  fjLTj  Suffvoiav  riyrjcTT]  ffedfv, 

noAi'/XTjfTTop"  aWws  5'  aiTiov  ti  wai  vo/jlos, 

yuvaiKas  avSpoov  /xr]  ^Xeir^iv  fuavriov. 

Let  us  now  return  to  om'  text,  and  what  do  we  find  "f  Andro- 
mache— a  woman  like  Hecuba,  and  of  the  same  rank,  and  from 
the  same  country,  and  a  near  relative,  and  having  suffered  the 
same  affliction — not  hesitating,  in  order  to  gratify  the  ten- 
derness of  her  feelings  towards  Ascanius,  to  break  through  the 
same  oriental  decorum  (xec  ckdh"  hoxohi).  not  restrained 
b}^  the  oriental  etiquette,  the  oriental  sitte  (Germ.),  the  oriental 
"  honos,"  the  oriental  sense  that  it  was  becoming  in  a  female  to 
hide  her  affliction  and  degradation  in  retirement,  from  present- 
ing herself  voluntarily,  not  merely  before  men  but  before  the 
very  men  before  whom  she  should  most  feel  ashamed,  most  feel 


470  AE:J^ETDEA       [470-487  APrnx— amoem 

(uoioQ — reverentia — tliose  who  had  known  her  in  her  previous 
happj  condition.     Compare  Eurip.  Iphiy.  in  AuUd.  722  : 

Clyt.     CO  Trai  Oeas  NtjptjSos,  ev^oQiv  Xoyiav 

Toiv  (Toiv  uKoucracr',  e^e^riv  irpo  5u>/j,aT0}V. 
Af'HiL.   o)  TTOTVi'  aiScos,  ryivSe  riva  AfvacTM  wore 

•yvvaiKa,  ixop(py}v  fvirpeirr]  KeKTrj/j.evr]v  ; 
Clyt.     ov  0av/j.a  ff'  7j/uas  aypoeiv,  ovs  /ut]  irapos 

KaretSes'  aivco  5'  on  fft^eis  to  acoppoveiv. 
AcHiL.   Tis  5'  61 ;  ri  S'  rjAOey  AavatSwv  eis  cruWoyof, 

•yvvj]  Trpos  avSpas  acririffiv  irecppay/bLevovs ; 
C'l.YT.      AtjSos  fifu  eLfj.1  irats,  K\vrai/j.vr](TTpa  Se  fxni 

ouofMu-  iroffis  5e  fxoL  '(Ttlv  XyajxejjLVWv  ava^. 
AcuiL.  Ka\ti3s  eXe^as  fi>  fipax^t-  to.  Kaipia' 

aiffxpov  Se  ixoi  yvvaii^i  crvjx^aWiiv  Aoyovs, 

wliere  Trori't'  cuEwq  exactly  corresponds  to  Virgil's  "  honor."  8ee 
also  verse  1207  of  the  same  play : 

r"LY"T.      Ti  Se,  TiKvov,  (pevyets  ;      Il'llic   Ax^XXea  tovS'  iSeiv  aiax^^'^M-"-^- 
(•LY'T.      £0$  Ti  5rj ;      Il'HU;.    to  SvaTvxes  fJ-ot  twv  ya/x'jov  oiSoj  (pepei. 
r'l.YT.      ovK  iv  afiporrjTi  Keiffai  irpos  tk  vvv  ireTrrooKora. 

aWa  juiiixv' .   ov   aejuvoT-qTos   epyov  i-jv  ^vuoijjieQa, 

where  for  ov  aejuLvoTi^-og  tpyov  Virgil  would  have  said  "  non 
cedendum  est  honori." 

AVe  may  with  the  more  confidence  apply  to  our  text  the  key 
tlnis  put  into  our  hands  by  Eimpides,  because  it  is  perfectly 
certain  from  the  story  of  Polydorus,  with  which  Virgil  begins, 
and  from  the  story  of  Polyphemus  with  which  he  closes,  this 
third  book  of  his  Aeneid — both  of  them  told  almost  mthout  a 
single  variation  in  Euripides'  own  words — that  Euripides  was 
seldom  absent  from  before  Virgil's  eyes  while  he  was  engaged 
in  writing  this  part  of  his  Aeneid.  I  am  even  inclined  to  think 
that  our  author  is  scarcely  less  indebted  to  Euripides'  Hecuba 
than  to  Apollonius's  Medea  for  his  debuf  of  Dido  in  the  terrible 
character  which  she  assumes  in  the  next  book.  Hecuba  appears 
on  the  stage,  terrified  by  her  visions  of  the  preceding  night,  and 
exclaims  (vs.  68,  ed.  Bothe)  : 

TI  ttot'  aipo/iLai  evwxos  ovroi 
Sii/xacTi  (pa(Tfxa,(Tiv  ; 

Dido  makes  her  appearance,  no  less  terrified  by  the  visions  she 


170-187   ADTIIT— AMOKKJl]  DOCK    IIT.  471 

lias  seen,  and  exclaims  in  the  veiy  words  of  Hecuba  :  "  quae 
me  suspensam  insomnia  terrent  I ' '  The  Trojan  woman  (of  the 
chorus)  who  is  the  confidant  of  Hecuba  advises  her  to  repaii*  to 
the  temples,  propitiate  the  gods  by  sacrifice,  and  endeavour  to 
move  Agamemnon  by  praj^ers  and  entreaties  (vs.  141)  : 

a\A'  tdi  vaovs,  tdi  irpos  fiu/xovs, 
i^'  Ay afxe/j-vovos  iKerts  yovaTcoV 
K-qpvacri  deovs, 
Tovs  t'  ovpavtda?.  tods  6    viroyaiov^. 

Dido's  confidant,  her  sister,  gives  her  exactly  similar  advice  : 
"  propitiate  the  gods  by  sacrifice,  detain  Aeneas  by  excuses  and 
kind  treatment  :  *' 

'•  tu  modo  poscc  deos  veiiiani,  sacrisqiie  litatis 
indulge  hospitio,  raiisas(|ue  innecte  moiandi." 

Xay,  I  am  inclined  to  go  so  far  as  to  question  whether  even 
Medea's  terrifying  ov^ipoi  may  not  have  been  suggested  to 
Apollonius  by  these  very  ovetpoi  of  Hecuba,  and  so  both 
Apollonius  and  Virgil  have  dra^Ti  from  one  and  the  same 
model. 

This  passage  being  thus,  as  I  would  hope,  rightly  imderstood 
at  last,  not  only  (1)  does  this  picture  acquire  new  delicacy  and 
beauty  and  pathos,  but  (14)  we  perceive  with  what  scrupulous 
attention  to  oriental  decorum  the  former  meeting  of  Andro- 
mache with  Aeneas  and  liis  companions  (vss.  301  ct  aeqq.)  is 
brought  about.  On  that  occasion  Aeneas  and  his  companions, 
arriving  unexpectedly  and  wholly  unacquainted  "\\ith  the  place, 
surprise  Andromache  in  the  performance  of  a  religious  rite 
which  made  it  necessary  for  her  not  only  to  be  out  of  doors  but 
outside  the  city  and  on  the  side  of  the  public  road.  The  meet- 
ing being  thus  Avholly  accidental  and  unpremeditated  on  both 
sides,  there  was  no  breach  of  decorum  and  no  excuse  was  re- 
(juired.  On  the  present  occasion,  on  the  contrary,  the  meeting- 
was  not  only  premeditated,  but  actually  sought  for  by  the  female 
herself;  there  was  therefore  a  flagrant  breach  of  that  decorum 
which  consigned  the  fallen  princess  with  her  affliction  to  the 
privac}'  of  tlie  gy naeceum,  a  breach  of  decorum  wliieh  is  as  fully 


472  AENEIDEA       [470-487  addit— amokkm 

acknowledged  in  tlie  words  nec  fEDiT  hoxort  as  excnsed  and 
jnstified  in  tlie  words  digrf.ssu  maesta  supremo  and  the  whole 
of  tlie  broken-hearted  mother's  addi'ess  to  the  boy  who  reminded 
her  so  livelily  of  her  own  deceased  son.  And  (3),  we  sympa- 
thize more  than  ever  with  the  greatness  of  Andromache's  snr- 
jDrise  at  the  sight  of  the  Trojans  on  the  former  occasion,  and 
with  her  agonizing  recollections  of  the  alteration  in  her  circum- 
stances since  she  had  last  seen  the  same  faces.  ~We  learn  also 
at  the  same  time  more  fully  to  appreciate  the  feeling  of  shame 
and  self-abasement  with  which 

"  (loiefit  vultum,  et  deniifisa  voce  loeuta  est : 
'  o  felix,'  "  etc. 

If  the  reader  is  still  not  quite  satisfied  that  in  this  part  of 
the  third  book,  no  less  than  in  its  commencement  and  perhaps 
in  the  commencement  of  the  fourth,  the  Hecuba  of  Euripides  is 
continually  flitting  with  more  or  less  distinctness  before  the  mind 
of  our  autlior,  let  him  go  on  a  little  further  and  he  will  find 
Andromache  inquiring  concerning  Ascauius  : 

"  quid  piicr  Ascanius  ?  siiperatne  et  vescitur  aina  r 
qiieiii  tibi  iam  Troia — 
e((|na  tamen  pucro  est  araissae  cura  parentis  r" 

almost  iii  the  very  words  in  which  Hecuba  inquires  for  Poly- 
dorus  (vs.  934)  : 

■KpoiTov  fx^v  enre  naiS' ,  ov  e|  ^P-i\s  x^pos, 
TIoAvStapov.  e/f  t6  ■jra.rpos  ev  5o/xoii  ex^'^' 
et  CV 


ei  TTjS  TeKovff7]S  TrjffSe  /ue/j-VTirai  ri  fxov. 


Even  in  these  colder  western  climates  and  more  refined  and 
heartless  times,  mourning  alone  is  a  sutficient  reason  for  con- 
finement not  merely  to  the  house  but  even  to  the  private  cham- 
ber, and  Donua  Isabella's  apology  for  appearing  in  jjublic 
within  two  months  after  she  has  become  a  widow  is  not  less 
poetically  true  than  it  is  poetically  beautiful  (Scliiller,  Brant  ion 
Jlr-s-s/ii/i,  1)  : 


470-187  ADniT—AMORr.M]     EOOK  III.  47o 

"  (lev  noth  gehorchend,  nicht  clem  fignon  trioh, 
tret'  ich,  ihi-  greisen  haupter  dieser  stadt, 
heraiis  zu  each  aiis  den  vei-sehwiegenen 
gemaohem  meines  frauensaals,  das  antlitz 
vor  eiu'en  mannerblicken  7.n  entschleiem. 
donn  es  gezienit  der  xrittwe,  die  den  gatteii 
Yoi-loren,  ihres  lebens  licht  und  ruhm, 
die  schwarz  uinflorto  naehtgcstalt  dom  aug' 
dor  welt  in  stillon  inauern  zii  vcrbergen  ; 
(loch  nnerbittlich,  allgewaltig  treiht 
des  augenblicks  gebieterstimme  mirh 
an  das  entwoluite  licht  der  welt  hervor." 

Compare  the  account  given  by  Claudian,  in  Rnfin.  2.  Ii.27,  of 
the  women  going  out  to  see  the  punishment  of  Rufinus  not- 
withstanding tlieir  doing  so  was  an  infringement  of  feminine 
decorum  : 

.  .  "  vaono  plebs  obvia  muro, 
iam  secnra  fluit.  Senibxs  non  obstitit  ((ctaa, 
vhr/inibtiiiYe  p>fdor,^^ 

where  we  may  say  :  "  senes  non  cedunt  aetati,  virgines  non 
cedimt  pudori."  Also  the  account  given  by  the  same  author 
of  the  similar  infringement  of  feminine  decorum  by  the  women 
crowding  to  see  the  triumphal  procession  of  Theodosius  with 
tlie  young  Honorius  through  the  city,  .i  Co)is.  Honor.  126  : 

''  quanti  tuin  invenes,  quantae  sprcvurc  pmJorvin 
ppeetandi  studio  mat  res,  pnerisqne  severi 
ccrtavere  senes,  cnm  tu  genitoris  aniico 
exceptus  gremio  mediam  veherere  per  iirbem . 
velaretqne  pios  commiuiis  laiuea  currus  I  " 

[/.  c,  "  matres  non  cessere  pudori  "]. 

Exactly  similar  to  the  nec  ckdtt  iioxori  of  our  text  is  the 
"non  arcet  honos"   of  llufinus,  Pa-^ip//.  Fah.    '[ap.  "Wernsdorf, 

Poef.  Dif.  Minor.)  : 

''  filia  solis 
aestnat  igne  novo, 
et  per  jirata  iuvencnni, 
mentem  perdita,  quaeiitat. 
non  illam  tbalami  put/or  arrrt, 
non  regnlis  Iioiku,  non  magni  cnra  inariti,'" 


474  AENETDEA    [470-187  addtt— amokv.ji 

and  scarcely  less  similar,  Mamertinus's  "  lionori  eius  venerationi- 
que  eedentes"  [Gratiaruni  actio  luliano,  30)  :  "  pene  intra  ipsas 
Palatinae  domus  valvas,  lecticas  consulares  iussit  inferri ;  et  cum, 
lionori  eius  veneration iqiie  cedentes,  sedile  illnd  dignitatis  amplis- 
simae  recusaremns,  siiis  uos  prope  manibus  impositos  mixtus 
agmini  togatorum  praeire  eoejDit  pedes."  Compare  also  Ovid, 
Met.  10.  ^51  (of  Pygmalion's  statue)  : 

"  et,  si  non  ohstrt  rcrcrenthi,  velle  moveri  " 

[tlie  statue  cedit  reverentiae  (in  Virgil's  language,  cedit 
iioxoRi)  and  does  not  move].  Also  Plin.  H.  N.  31^.  5 :  "  lionos 
clientium  instituit  sic  colere  patronos."     Ovid,  Met.  7.  l.'^6  : 

"  sed  te  ne  f'aceres  tcnnit  rcveroif'ui  fanutc." 

Juvenal,  1.  109  : 

.  .  .  ' '  exppctent  ergo  Tribuni : 
viiuant  divitiae  :  sacro  nee  eedat  lionori 
nupei'  in  lianc  iirbem  podilnis  qui  vonevat  albis," 

where  the  "  honos  "  w^hich  is  not  ceded  to  is  the  Tribunicia 
potestas. 

The  Greeks  use  the  corresponding  Greek  word  hkhv  when 
they  wish  to  express  the  yielding  to  any  aifection  or  impulse  of 
tlie  mind,  as  Horn.  //.  10.  121  : 

TToWaKt  yap  jjLi&Lti  re,  xai  ovk  efleAei  Troveeadai, 

oiit'  okvw  (lkwv.   ovt    atppaSiriffi  voow, 

oAA'  6yU€  t'  eiaopowv.,  Kai  €/jl7]v  TroriSiyiJ.et'os  op/xrif. 

Iliid.  9.  109  :  (TV  Se  au)  /ueyaXiiropi  Ovfiht  ei^ag.  10.  "238,  aiSoi 
tiKLov.     Id.  Od.  13.  1/^3  : 

eiTrep  Tis  (re  ^irj  Kai  Kapni  hkwv 
OVTl  Tiet. 

Bid.  22.  287  : 

fxrfKori  -nafj-TTav 
eiKoov  a(/)pa5ir;s  fxeya  eerreii'. 

Ifdd.  IJf.  20^^  : 


■170-487  vddit—amokkm]       BOOK  HI.  475 

Eurip.  Tpliiii.  in  Anl.  138  (ed.  Markl.)  : 

llerodot.  o.  15  :  AAesoi'Sooc  8t,  o  A/ivvTew,  TTaptcov  re  /cat  opiu)v 
TuvTa,  are  i-to^  re  i(ov  kui  KaKiov  aira6i]Q,  ovda/ncbi;  tri  KareY^iv 
oiodTi.  r]v'  uiare  Be  liapewg  (jjepwv,  hits,  ttooq  Ajuvvrsa  raSf"  gv  piv, 

ui  irUTiO,    £tK£   Tl]   IjXiKll},    UTTKOV   Ti   ai'OTTOVfO,  jLir^Bs  XlTTUpee   Tf/   TTOaei. 

It  is,  however,  our  author's  own  "  ue  uoster  honos  iufractave 
uedat  fama  loco,"  Aeii.  7.  oo-2,  which  establishes  and  j)laces 
beyoud  all  doubt  the  correctness  of  the  above  interpretation, 
the  selfsame  words  being'  there  used  in  the  converse  relation  to 
express  the  converse  thought,  viz.,  the  not  yielding,  not  giving 
way,  of  the  "  honor "  of  the  speaker.  Compare  also  Claud. 
i:pi(jr.  IS.  J : 

"  iusta  quibiis  rapidae  ccsn'U  reverentia  flammac." 
PlCTURATAS    VESTES,     TEXTII.IBUS    UONIS    (vSS.  483,    485).       I 

understand,  not  as  expressive  of  a  variety  of  presents  of  the 
same  kind  over  and  above  the  Phrj^gian  chlamys,  but  as  descrip- 
tive of  the  one  only  present,  the  Phrygian  chhamys.  Compare 
Acn.  7.  2Jj.8  :  "  Iliadumque  labor  vestes,"  where  "  vestes"  is  the 
one  single  dress  or  clothing  which  had  been  worn  by  Priam ;  the 
dress  which,  inclusively  with  the  sceptre  and  tiara,  A\as  the 
"gestamen  Priami"  (vs.  240).  In  both  instances  the  plural 
number  is  used,  as  richer  than  the  singuhu',  the  singular  number 
being  always  poor  unless  where  emphatic.  Compare  further 
7.  251,  where  the  plural  "  vestes"  of  vers.  248  is  expressed  again 
by  the  singular  "purpura  picta"  (the  singular  here  not  being 
poor,  as  expressing  the  abstract  idea,  that  of  the  whole  class), 
and  vs.  252,  where  the  singular  "  sceptrum "  of  vs.  247  (not 
poor,  because  rendered  plural  b}'  the  adjoined  "  tiaras  ")  is, 
for  the  sake  of  richness  (where  it  stands  alone  and  would, 
therefore,  be  poor  as  1)eing  singular),  expressed  by  the  plural 
"  sccptra." 

>Si  iJTKMiNK  AiKi  ^ys.  48;J). — Couiparc  Claud.  ii>  Coi/-^.  Trob. 
rf  0/f//>r.  177 : 


476  AENEIDEA  [500-511  si  quando—aetus 

"  laetatur  vcnoranda  parens,  vt  i)ollice  docto 
iaiu  paiat  i/Knitcs  trabeas,  cinctusque  micantes 
staiiiine  ;  quod  molli  tondent  de  stiplte  Seres, 
f  rondca  lanigerac  cai-pentes  vellcra  sylvae : 
et  longum  teniies  tractus  producit  in  aunini, 
filaqiic  concrete  cogit  squalere  metallo." 

Onerat. — Not  loads  his  hands  icith  the  present,  but  toads  his 
■person  u-ith  it,  puts  if  on  him,  clothes  him  /rith  if,  as  the  goddess 
Roma  clotlies  Stiliclio,  Claud.,  Laud.  Stilich.  2.  339  : 

.     .     .     "  dixit,  gremioque  rigentia  prof crt 

dona,  graves  auro  trabeas 

tunc  habiles  armis  humerus  dea  vcstibus  fonbit 
Eomrdeis." 

Compare  Terent.  Phorm.  5.  6.  k : 

"  sed  ego  nunc  niihi  ccsso,  qui  non  humernm  hunc  oncro  pallio." 

LoxGUM  (vs.  487). — Not  "closely  connected  with  testex- 
ruR,  and  signifymg  may  lon(j  he  a  record  of  ({ffect ion''  (Coning- 
ton),  hut  simply  the  epithet  of  amorem,  and  signifying  lading— 
Andromache's  lasting  love. 


500-511. 

SI  UUANDO ARTUS 

VAIL   TJ'JCT.   ivss.  .502,  503). 
\^pinicf.,  (ice] 

Kl'lKO    lllibrKKlAM    HI    "  (SC.   propiuqlUUu)  st.    KI'IKO,  HKSl'ElUA,"   VosS. 

I'KOPixQUOS,  EriKO,  HESPEKIA,  HI  Heyne  ;  Bruuck ;  Wakefield ;  Wagn. 
(ed.  Hey  11.  aud  ed.  1861).    Cn^^^~^,hn^ 

rKoriNuuos  Kriuo,  iiespekia,  III  Ladewig, 

rivoriisuuus  epiko  hespekia,  III  Aldus  (1514)  ;  P.  Mauut.  ;  La  Cerda 
(interpreting  in  the  same  way  as  Heyne)  ;  1).  Heins.  ;  ^X.  Heins. 
(1670);  Ribb. 

PEOri.XQlOS    •    El'lKO  J1ESPK1UA51    •     I   Mfd.  (Fogg.) 


.JOU-.jll  .SI  uuAXDo — AKirs]    BOOK  111.  477 

Si  quaxdo  .  .  .  N'EPOTEs  (vss.  500-505). — As  old,  therefore,  at 
least  as  the  time  of  Yirgil  is  the  sentiment  expressed  by  Ca- 
marda  in  his  Discorso  Preliminare  to  his  "  Appendiee  al  Saggio 
di  Grrammatologia  Comparata  sulla  lingua  Albanese,"  p.  51  : 
"  ma  nessima  potenza,  a  creder  niio,  finche  la  Greeia  non  sia  in 
grado  di  farsi  valere,  piu  dell'  Italia,  rivendicatasi  alia  unita 
politica,  ha  diiitto  di  proteggere  I'Albania,  e  direi  quasi  il  do- 
vere  ;  essa  che  ospita  circa  centomila  Albanesi,  i  quaK  dissoda- 
rano  e  popolarono  niolte  sue  terre  ineolte,  ed  in  piu  maniero 
riianno  servita  in  ogni  tempo.  Ne  1'  Italia  puo  dimenticare  le 
niolte  relazioni  che  fiuo  dai  piu  remoti  secoli,  ed  ai  tempi  angi- 
oini,  ed  anco  in  piu  recenti  eta,  ebbe  col  vecchio  e  col  nuovo  Epiro, 
di  cui  vede  i  monti  dalle  sue  spiaggie  sul  lonio,  e  sull'  Adria- 
tico."  Prophesying,  as  usual,  after  the  event,  Yirgil  puts  into 
the  mouth  of  his  hero  the  sentiment  of  his  own  time,  a  senti- 
ment which,  to  judge  from  the  passage  just  cited,  has  never 
ceased  to  exist  both  among  Italians  and  Albanians  from  that 
time  down  to  the  present,  and  which,  should  only  the  Italian 
"  unita  "  persist  and  thrive,  can  hardly  fail  at  last  to  be  fatal  to 
all  Ottoman  suzerainty  north  of  the  Balkans. 

MoNTEs  UMBRANTUR  opACi  (vs.  508). — "  Eiue  prolcpsis  f ilr 
'  UMBRANTUR  ut  OPACI  ('fisciit,^  "  Thiel,  Forbiger,  Jacob  [Qnacsf. 
Ep.,  p.  140).  No  ;  opacus  is  sluidij,  i.e.,  rorercd  irith  irec-^, 
exactly  as  Gconj.  1.  loG :  "ruris  ojtac/'  falce  prenies  umbram," 
Avhere  "  opaci "  can  onl}^  be  ^ihruhj,  i.  e.,  covered  Kith  free-s. 
Compare  also  Tacit.  Jli-sf.  J.  (J  :  "  praecipuum  montium  Liba- 
num  erigit,  mii'um  dictu,  tantos  inter  ardores  opaeiaii,  fidumque 
nivibus,"  where  "  opacum  "  can  only  be  wooded.  The  Homeric 
onjo  aKto^vTu,  Od.  7.  268,  and  frequently  elsewhere,  is  to  be 
understood  in  the  same  way.  So  Aen.  7.  36  :  "  et  laetus  fluvio 
succedit  opaco  "  [the  rirer  shadt/ — with  what  ':'  of  com'se  trifh 
tree--^,  specially  mentioned  at  vss.  29  and  34].  Also  JEcL  1.  oJ  : 
"  frigiis  captabis  opaciiiii^'  [t/ie  shadij  coot,  as  if  he  had  said 
frigid  am  umbram,  or  as  he  has  actually  said,  ^c7.  2.  8: 
"  umbras  et  frigora"].  And  Silius,  4.  741  :  "  stagnis  Thrasy- 
menus  ojxietH  "  [the  lake  of  ThriOiipnemDi  shadij  icith  trees,  as  it  is 
to  this  day].    The  sense,  then,  is  :  "the  sun  sets  and  shade  falls 


478  AENEIDEA.  [500-511  si  quaxdo— aetus 

upon  the  sliady  mountains" — the  shade  spoken  of  as  falling 
upon  the  mountains  being  that  shade  which  comes  over  the 
whole  landscape  the  moment  the  sun  sets,  and  which,  the  moun- 
tains being  the  most  striking  part  of  the  landscape,  especially 
as  seen  from  the  sea,  is  most  striking  on  the  mountains.  It  may 
well  be  questioned  whether  the  epithet  nhadj/,  so  useful  and  eifec- 
tive  in  the  passage  above  quoted  from  the  first  Georgic,  is  not 
here  a  mere  stop-gap.  If  it  had  been  necessary  to  inform  the 
reader  that  the  mountains  were  wooded,  some  other  word  shoidd 
have  been  chosen,  and  a  term  avoided  which  causes  a  confusion 
in  the  mind  between  two  shades  which  have  nothing  whatever 
to  do  with  each  other,  the  shade  of  the  trees  and  the  shade  of 
the  evening.  The  lapse,  if  I  may  be  allowed  to  speculate,  owes 
its  origin  to  the  running  of  the  poet's  mind  on  Homer's  opta 

TJmbrantue,  t^r^\vyaZ,ovTu^■,  for  which  word  see  Tiniaeus, 
Le.v.  Platon. 

SoRTiTi  REMOs  (vs.  510). — "Per  sortem  divisi  ad  officia 
remigandi,  qui  esset  proreta,  quis  pedem  teneret,"  Servius. 
"  Sortiti  vices  remorum,  sive  postquam,  quibus  proximo  die 
vicibus  remigaremus,  sortiti  eramus,"  Wagner  (1861) — the 
old  error  of  taking  Vii'gil  too  much  at  his  word,  too  literally. 
The  meaning  is  not  r(i>>fiiig  hfsfor  tJie  oars  or  di riding  the  oars 
(iiuoiKj  fJiein,  but  whose  lot  teas  the  oar,  i.  e.,  /re  rowers,  sortiti 
J{e:\ios  being  equivalent  to  remiges,  precisely  in  the  same 
manner  as  the  "sortiti  diadema"  of  Prudentius  [Contra  Si/iii. 

1.  oo  . 

"  t'stnc  illc  c  niimero  paiiconim,  qui  (licdenia 
Kortill  aethcriac  folucnint  dogma  sopliiai;") 

is  equivalent  to  reges,  and  the  "  mortales  auimas  sortita"of 
Ilor.  {Sat.  "2,  6.  93  : 

.     .     .     "  terrestiia  quando 
mortales  animas  vivunt  forfita'''') 

equivalent  to  m  or  tali  a.  This  use  of  sortiri,  without  any, 
even  the  slightest,  reference  to  the  actual  casting  of  lots,  is  of 
as  common  occurrence  as  that  of  its  root  sors,  and  tlio  corrc- 


.jOO-Jll  SI  QiANDo— Aiais]    BOOK  111.  479 

spending  English   lot  witliout  any  such   reference.     Compare 
Ovidi,  Met.  11.  757: 

.     .     .     "  Priamusqtie  novissima  Troiae 
teinpora  sortitns  " 

[''  whose  lot  or  chance  it  was  to  be  the  last  king  of  Troj  "]. 
Claud,  in  sepulchro  speciosae,  3  : 

"  liic  formosa  iacet,  Veneris  sort  it  a  figiiram  " 

I "  whose  lot  it  was   to  ha^•e   a   figiu'e   no  less  beautiful  than 
Venus's"].     Claud,  in  Cons.  Prob.  et  Oh/hr.  15!^  : 

"  sed  gravibus  ciuis  animum  sortita  senilem 
ignea  longaevo  fraenatur  corde  inventus." 

Val.  Flacc.  2.  482  : 

.     .     .     '•  hoe  sortes,  hoc  corniger  impemt  Hammon, 
■\  iigineam  damnare  animam,  sortitac^ne.  Lethen 
corpora." 

Manil.  1.  202  (ed.  Paris,  1G79)  : 

'■  est  igitui"  tellus  nicdiam  snrtiln  cavcrnani 
aeris,  et  toto  pariter  sublata  profundo.'" 

'60  also  Aeii.  0.  17 J/.  : 

■•  omiiis  per  muros  legio,  sovlJAa  perichim. 
exciibat ; " 

and  Val.  Flacc.  3.  70  : 

"nee  2)orta  dueeui  nee  ji'ine  uioratur 
cxcubias  sortita  ruamis  " 

[not  by  any  means  ''  which  had  been  appointed  to  the  post  by 
the  actual  casting  of  lots,"  but  "  whose  lot  it  was  to  occup}-  that 
post,  who  had  been  appointed  to  the  post,"  no  matter  whether 
by  the  command  of  a  superior,  or  by  rotation,  or  by  right  of 
preference,  or  by  casting  of  lots,  or  by  whatever  other  method]. 
Virgil's  "  sortiri  "  is  expressed  by  Homer  and  the  Greek 
tragedians  either  by  *\xiipuv  and  its  compounds,  or  by  Aayxavea/, 
as  11  1.  278  : 

(TKl^TTTOVXOS  /3a(TlA.e  I'S. 
lir.MtY.  AENKIDKA,   Vol,.  11.  ."i."; 


480  AENEIDEA  [o00--511  si  quajjco— aktus 

Od.  J.  33!i : 

71  TTpiv  /iifv  er)y  ^poros  avS-qf ffira, 
vuv  S    a\os  ev  ireAayfcTcn  d^ccv   e^e /nfxa pe   ri.fiy]s. 

IhiiL  11.  oOJ  :   Tijuiiv   C£   XaXoy xua     laa  BtoKTi.      ICurip.  Hipp. 

70  (ed.  Stokes)  : 

ocroLS  StbaKTov  fiijSev,  a\\'  tv  tyj  (pvcm 
TO  (Tw^povdv   eiArjx*''   e^s  ra  navT    aei, 
TovTois  SpeTreffdai,  tois  KuKoiai  5'  ov  Befits- 

Aucl  so  even  Xenopb.  Anab.  6'.  S:  fxiKpov  ct  vttvov  Aa^wi' 
[having  got  a  little  sleep,  having  slept  a  little].  Also  Luc. 
Mf(()i(J.  1.  S  :  ijiviTO  §£  fv  TU)  liuaTiViiv  avTov  £1'  T^  ra^ei  rj]^ 
;^(j}r}fiipiag  avrov  ivavTi  tov  Bsov,  kutu  to  tvoq  ti]c;  lepuTHag  tXa\£ 
-ov  Ovjuiacrai,  aaiXdwv  atg  tov  vaov  tov  Kvpiov.  The  converse 
Greek  expression  is  oju/.topoc,-  (orbus),  as  Eurip.  Hecnb.  If"21 
(ed.  Porson]  : 

T}f.LeLS  Se  TrevTrjKuvTa  y    a/x/xopoi  nKvoiv. 

The  Italians  use  the  word  in  precisely  the  same  manner,  as 
Guasco,  DcUe  Ornatrici :  "  in  fatti  quelle  donne,  che  aveano 
sortifa  dalla  natura  una  fronte  troppo  ampia,  se  non  potevano  co' 
capelli,  la  diniinuivano  con  le  fasce."     Metast.  Oliinp.  2.  6  : 

"  iVlifC  il  10  di  Cii'ta, 
(■he  un  tal  fij::lio  sorfi  !" 

Id.  Teiiii><f.  ■>.  sc.  ult  : 

•'  tutte  pcrdono 
le  ingiurie  alia  Fortuna, 
se  avru  la  tomba  ovo  sartii  la  cuna." 

This  junction  of  "sortiri"  with  kkmos  was  probably  sug- 
gested by  the  junction  made  by  the  Greeks  of  vuvq  with  kAjjooc, 
and  the  expression  sortiti  remos  probably  a  translation  of 
vavK\r]fioi — REMOS  being  used  in  the  translation  instead  of 
naves,  because  the  use  of  a  part  for  the  Avhole  is  more  ele- 
gant, because  the  principal  part  of  the  sailor's  business  was 
rowing,  and  because  rowing,  being  the  most  fatiguing  part  of 
the  business  of  the  sailor,  supplied  the  best  reason  for  opt  at  a  e 
TELi.uRis,  coRroKA  (  I  i!.\:\n  s,  and  fessos  arti  s.     If  the  reader, 


.512-014  XKCDl-n— CAI'TAJ]      J300K    III.  481 

admittiug  that  the  above  is  the  true  interpretation  of  tlie  ex- 
pression soRTiTi  REMos,  should  be  inclined,  notwithstanding,  to 
disallow  tlie  analogy  between  that  expression  and  vavKXnpoi 
on  the  ground  that  rauicArjooc  is  more  properly  n/tip-oinier  than 
•sr///or  ("Xauelerus  doniinus  navis  est  apj)ellatus  quod  navis 
in  soi"te  eius  sit,  kX?j/ooc  euim  Graece  sors  dicitur,''  Isidor.  19. 1), 
I  reply  that  noccJiiero,  the  Italian  form  of  the  word,  means  rather 
gubernator  and  nauta  than  dominus  (/.  e.,  j^ossessor) 
uavis,  and  that  we  have  the  very  expression  vavK\i]oov  -rrXartiv 
in  Hesiod ;  and  that  even  if  vavK\i]pog  had  been  neither  nauti- 
cus,  nor  nauta,  but  always  dominus  navis,  the  analogy  had 
been  little  impaii-ed,  inasmuch  as  sortiti  remos  might  be  equally 
well  interpreted  domini  remorum,  or  as  we  might  say  in 
English,  oar-))i(i)iters,  lorda  oftJic  oav. 


•512-514. 

NECDUM  ORBEM  MEniL^[  .NOX  HORIS  ACTA  Si  BIHAT 
HAri)  SEGXIS  STRATO  SURGIT  PALIXURUS  ET  OMXES 
EXri.ORAT  VEXTOS  ATQUE  AURIBUS  AERA  CAPIAT 


VAR.  LEiyr. 

HoKis  III  BnuK'k  :   \'oss  :  Lad.  ;  Ulbl). 

noRis  III  P.  ilauut.  :  La  Cerda ;  D.  Heiiis. ;  X.  Huius.  (1(370)  ;  Heyne 
Wakefield  ;  "NVagncr  (ed.  Heyu.  and  od.  18(51). 


HoRis  ACTA  :  "per  horas  decurrons,"  iServius,  Wagner,  Forbi- 
ger.  No ;  under  the  command  of  the  Hours,  as  an  army  under 
the  command  of  a  general ;  governed,  inarshalled,  by  the  Hours. 
See  Eem.  on  1.  24o,  and  compare  Ed.  V.  17  : 

■•  iKiscoic,  ]irii(.'(juc  '/(nil  Vciiiciu  "y,  l,ii(ifiT,  iilmiini." 


482  AENEIDEA     [512-,314  xecdtj.m— cArxAT 

As  Lucifer  "  agit  diem,"  marslials,  commands,  the  day,  in  the 
same  manner  as  a  general  his  troops  (Lucifer,  however,  not 
only  commanding  as  a  general,  hut  preceding  as  a  general  or 
leader  (dux) — "praeveniens  agit;"  compare  "ducebatque  diem," 
Am.  2.  802},  so  the  "  Horae  agunt  noctem,"  and  xox  is  acta 
HoRis.  Compare  also  Georg.  1.  352  :  "  agentes  frigora  ventos" 
[Jiaving  the  cold  under  tJteir  command;  commanding  cold,  (hirmg 
cold,  or,  as  more  prosaically  expressed  by  Ovid,  Met.  1.  56, 
malxing  cold,  "  facientes  frigora  ventos"].  Also  Sail.  BelJ.  lag.  2: 
'"  animus  incorruptus,  aeternus,  rector  humani  generis,  agit  atque 
liabet  cuncta,  neque  ipse  habetur  "  [/.  e.,  does,  manages,  neks, 
commands  all  things,  "  treibt  alles  "].  I  need  scarcely  point  out 
the  near  affinity  of  this  to  the  more  ordinary  meaning  of  agere, 
to  drive,  im^jel ;  commanding  and  leading  by  a  general  being  no 
more  than  a  species  of  driving.  Accordingly,  actus  in  the  ex- 
pressions "  acti  fatis,"  1.  36  ;  "  tempestatibus  acti,"  7.  199  ; 
"acta furore  gravi,"  10.  63,  might  almost,  perhaps  quite,  as  cor- 
rectly be  interpreted  commanded  by,  marshalled  by,  under  the  com- 
mand, control,  and  impulsion  of,  as  driven  by  fates,  tempests,  fury. 

EXPLOKAT  VENTOS,  ATQL'E  AURIBUS  AEKA  CAPTAT. "  Forscht 

er  die  wind',  und  fangt  mit  lauschendem  ohre  die  kiihling," 
A^oss.  No,  no  ;  Palinurus  does  not  either  listen  to  the  sound  of 
the  sea,  nor  for  a  gale,  but  turns  his  ear  in  every  direction  in 
order  to  fei'l  with  it,  or  hear  with  it  (no  matter  which),  in  what 
point  the  wind  is  blowing.  Turning  his  ear  in  one  direction  he 
feels  no  wind  on  it,  hears  no  wind  in  it ;  tm*ning  it  in  another 
direction,  he  feels  no  wind  on  it,  hears  no  wind  in  it ;  continuing 
to  turn  it  in  various  directions  he  at  last  feels  or  hears,  or  rather 
both  feels  and  hears,  the  wind  blowing  on  it,  and  so  knows  that 
the  wind  is  coming  from  that  quarter  toAxard  which  his  ear  is 
turned.  This  is  captare  ;  not  to  catch,  but  to  try  to  catch,  to 
move  in  various  directions  in  search  of;  to  tcoo,  as  for  want  of  a 
more  appropriate  term  we  say  in  English.  Compare  (r«),  Ovid, 
Met.  10.  58  (of  Orpheus  striving  to  catch,  making  repeated 
efforts  to  catch,  Eurydice  in  his  arms)  : 

■'  hrachiaque  inteudens,  j}rendtqne  ni  prcndcre  captaiia 
nil  nisi  ccdcntcs  infelix  anipit  auras  " 


.")12-ol4  XKCDTM— cvrTAT]     BOOK  TTT.  483 

[seeking,  making  various  efforts,  to  oatch  and  to  bo  caught]. 
(h),  ErI.  1.  ol  : 

•'  hie  iuttT  Hiiinina  nota 
ft  f'ontes  saci'os  filgue  enptahis  opacuni "' 

[wilt  seek  to  catch  tlie  shadv  cool,  \N-ilt  woo  the  shady  cool]. 
(f«),   Georg.  1.  JiO  : 

"  buciila  caelum 
suspicion*  patulis  viplai-'it  nnnhiis  (mroH"' 

[sought  to  catch  the  air  with  her  nostrils,  caught  at  the  air  with 
her  nostrils,  wooed  the  air  witli  her  nostrils],  (r/i,  r)vid,  ^let. 
11.  767  : 

■■  noil  agreste  tamen,  nee  inexpugnabile  Anmri 
pectus  liabens,  sylvas  captatam  saepe  i^er  onines 
aspicit  Hesperian  patria  Cebrenida  lipa, 
iniectos  huiiieris  siccantem  sole  capillos" 

[often  sought  to  be  caught  (often  chased,  wooed)  through  all 
the  woods],  (p),  Plant.  ^4 >///;//.  6'-56'  fed.  Bothe;,  Alcmena  to 
Amphitr.  : 

•■  tn  si  nil'  iiiipudicitiai  ciiptns.  caperc  non  ])Otes'' 

[if  you  fri/  to  cntcli  me  on  a  charge  of  impiuity,  you  cannot 
i-ntch  me].  And  so  [S')i  Erasmus  correctly,  CoUoq.  Conriv. 
FahiiJ.  :  "  rex,  iutellecto  fuco,  '  cpiid,'  inquit,  '  an  tu  me  facies 
canem?'  lussit  tolU  hominem,  ac  pro  captafis  quadraginta  coro- 
natis  infligi  quadraginta  plagas  "  [which  he  had  tried  to  catch]. 
Finally,  ig),  Senec.  Ej)isf.  103  :  "  quid  ista  circmnspicis, 
quae  tihi  possunt  fortasse  eA'enire,  sed  possunt  et  non  evenire, 
incidentium  dico  ruinam  ?  Aliqua  nobis  incidunt,  non  insidi- 
antur  :  ilia  potius  vide,  ilia  devita,  quae  nos  observant,  c^uae  nos 
(■npfanf^  [strive  to  catch  us].  Auribus  aera  captat  is  thus 
the  explanation  of  omxes  explorat  ventos,  or  if  you  please 
rather  omxes  explorat  vkmos  is  a  theme  of  which  auribus 
aeka  captat  is  the  variation.  The  repetition  of  effort  which  is 
expressed  in  the  one  clause  b}"  omnes  is  expressed  in  tlie  other 
by  the  frequentative  captat. 


484  AE:N'ErDEA   [r>20-o;31  vki.oi;.— ^iixKitv. 


017-51!). 


AKMATUM  —  MOVKMl'S 


AiniATTm    Ai'Ho    omoxA. — Compare    Sen.    Here.   Far.   1 .' 
(Juno  soliloquizing)  : 

"  fcrro  Hi'iiiiici  him-  Icrrct  Orion  dcos."* 
POSTQUAM  CUXCTA  VIDET  CAELO   CONSTARE    SKREXO   (vS.  518). 

— No  sign  of  change  in  the  serene  skj,  the  sky  serene  and  with- 
out sign  of  change  ;  in  other  words,  the  fair  weather  likely  to  be 
constant.  Const  are  is  to  remain  the.  same,  not  to  falter  or  give 
sign  of  change,  to  he  settled;  constat,  it  is  agreed  on  ;  it  is  settled. 
Castka  movemus  (vs.  519). — Not  mth  Forbiger  to  be  under- 
stood literally,  but  as  the  ordinary  metaphorical  expression  for 
setting  out,  decamping.  See  Claud.  JRajyt.  Pros.  !?.  125  (of  bees 
setting  out)  :  "  cum  cerea  reges  castra  movent ;"  and  Ovid,  Met. 
13.  Oil  lof  birds  setting  out)  :  "quarto  seducunt  castra  volatu." 
This  view  has  been  approved  b}^  Conington. 


520-531. 


^•E],()1U■M — IMINERA'AE 


Yei,orum  pandimus  aeas. — Not  (with  Heyne)  "  extremas 
AELORUM  partes,  lacinias,  angulos,"  because  it  is  not  usual  to 
expand  the  sails  to  the  uttermost  immediately  at  first  setting 
out ;  but,  metaphoricall}',  sail- icings,  /ring- /ike  sails,  sails  resem- 
l)ling  wings,  as  if  he  had  said  :   "  expand  our  wings,"  /.  e.,  "  our 


-,u'0-.')01  VKLoi!.— >riNEi:v.^    EOOTv   TTI.  485 

sails;"  find  so  Isid.  Ori(j.  19.  J  :  "  apud  Latinos  autem  rchi  a 
volatu  dicta;  unde  est  illud:  yelorttm  paxdimus  at.as."  Com- 
pare Hesiod,  Opera  ct  Dies,  628 : 

iJKO(Tfj.j}s  aroKiffas  vi]os  nrepa  ■jrovTOiropoio, 

wliere  vijog  Trrepa  are  the  sails  ;  Lueret.  4.  391  : 

■•  quos  agimus  praeter  navom,  rclimiwc  volamas ;^^ 

and,  exactly  parallel  to  our  text.  Prop.  4.  0.  47  : 

••  nor  tp  quod  flassis  contenis  remigat  nJlx 
torioat."' 

The  same  fig-iire  (that  of  young  birds  attempting  to  Hy)  is 
preserved  in  both  clauses  of  our  text ;  as  if  Virgil  had  said 
"PAXDiMTs  ALAS  ct  TENTAMUs  volare."  The  converse  metaphor, 
viz.,  that  of  rowing  with  wings,  will  be  iown^^Aen.  1.  305,  "  re- 
migio  alarum  ;  "  and  that  of  sailing  with  wings,  Milton,  Par. 
Lost,  0.  266  : 

.     '-down  thither  prone  in  flight 
ho  speeds,  and  through  the  vast  ethereal  sky 
scii^.i  between  M'orlds  and  workis,  irit/t  sft'ddi/  u'mfi.^^ 

OBSCtrRos  (vs.  522),  dimli/  s<Tti  ;  soarcplij  disfiiHjai.s/tah/e,  as 
Tjucan,  -3.  7  :  ''  dubios  montes."     Compare  also  Aen.  6.  ^oS  : 

■•  iih.triirfim  [Didonem],  ([U.ileni  prime  qui  surgero  nicii<f 
nut  videt.  nut  vidis*e  putat  p(>r  nuhila  lunniu," 

where  see  Rem. 

HuMiLEM  iTALiAM. — "■  Ad  ( 'astrum  Minervae  appellunt 
Troiani,  sub  Hydrunto,  quo  loco  planum  et  molle  littns  ;  hine 
iiUMiLEM  ITAEIAM.  Sive  qula  procul  ex  alto  visentibus  terra 
semper  humilis  videtm*.  (Jf.  supra,  v.  77,'"  Ileyne,  ed.  Wagner. 
Both  explanations  wrong.  Italy  is  called  "humilis"  in  com- 
parison with  the  mountainous  shore  they  had  just  left,  verse  506. 
The  common  passage  to  and  from  Greece  Avas  in  this  situation 
in  the  time  of  Mrgil  (compare  verse  506),  and  therefore  Italy 
seemed  "humilis"' to  the  travellers  in  his  time,  viz.,  by  con- 


48(i  AETs^EIDEA    [.V2()-.-)31  vkloh.— jirxKKv. 

trast  with  the  opposite  shore.  The  identical  term  is  applied  to 
Italy  by  Dante's  Yirgil,  Inferno,  1.  lOG — according  to  Landino 
and  Yenture  in  the  same  sense  as  in,  and  in  imitation  of,  our 
text,  hut  much  more  probably,  with  Lombardi  and  Megalotti,  in 
the  sense  of  humiliated,  drpreMef/  ^m  the  moral  point  of  view), 
hunihle.     Dante's  words  are  : 

"  (li  qiieir  iimUt;  Italia  fia  salute, 
por  cui  mori  la  vergine  Camilla, 
Eurialo,  e  Tuvno,  c  Xiso  di  ferute," 

where  "  fia  salute  "  seems  to  place  the  moral  sense  of  "  umile  " 
almost  beyond  doubt.  Nor  is  it  very  unlikely  that  Dante,  who 
has  elsewhere  so  much  mistaken  our  author's  meaning  (see  Rem. 
on  "  auri  sacra  fames,"  3.  56),  may  have  supposed  that  in  ap- 
plying the  term  "  umile"  in  this  sense  to  Italy  he  was  applying 
it  in  the  very  sense  in  which  "humilis"  had  been  applied  to 
Italy  by  his  master. 

Itatjam  primus  conclamat  achates  (vs.  523). — Concla- 
MAT,  cries  out  icith  all  Jiis  might. 

Ferte  viam  vento  facilem  (vs.  529),  theme  ;  sptrate 
sECUNDi,  vai'iation.     See  Rem.  on  4.  611. 

Templumque  apparet  in  arce  mtnervae  (vs.  531). — The 
interpunctuation  of  the  Medicean  between  arce  and  iNriNERVAE  is 
incorrect,  the  structure  not  being  templum  mixervae  apparet 
IN  arce,  but  templum  appakrt  in  ahce  minehyae — Arx  Jli- 
nerme  ("Arx  Minervae  et  Minorvinm  et  Castrum  Minervae," 
Cluver.  4;  in  Peutinger's  map,  Castra  Minerve,  [sic])  being  the 
name  of  the  place.  Arce  must,  therefore,  be  written  with  a 
capital  A.  The  punctuation  of  the  Medicean  being  retained, 
and  the  structure  templum  minervae  apparet  in  arce  being 
adopted,  the  place  is  not  named  at  all,  cjiiod  aljsurdtim. 


.-).3()-.33r)  (ijEBiiKsc.— TKMr.'     15()0T\    TIT.  48/ 


530-586. 

CREBRESCUNT  OPTATAE  AURAE  PORTUSQUE  PATESCIT 
lAM  PROPIOR  TEMPLUMQUE  APPARET  IN  ARCE  MINERVAE 
VELA  LEGUNT  SOCII  ET  PRORAS  AD  LITTORA  TORQUE^'T 
PORTUS  AB  EIROO  FLUCTU  CURVATUS  IN  ARCUiM 
OBIECTAE  SALSA  SPUMANT  ASPERGINE  CAUTES 
IPSE  LATET  GEMINO  DEMITTUNT  BRACHIA  MURO 
TURRITI  SCOPULI  REFUGITQUE  A  LITTORE  TEMPLUM 


This  passage  affords  a  striking  proof  of  the  truth  of  a  principle 
I  have  so  often  insisted  on  (see  Remm.  on  1.  150;  5.  515-602) 
as  necessary  to  be  borne  in  mind  by  the  readers  of  Virgil,  yva., 
that  Vii'gil  is  apt  to  take  his  objects  in  an  order  directly  the 
reverse  of  that  in  which  they  would  be  taken  by  a  writer  of  the 
present  day  ;  in  other  words,  follows  a  directly  reverse  train  or 
sequence  of  thought,  describing  or  narrating  last  that  which  a 
modern  writer  would  have  described  or  narrated  first.  Here, 
for  instance,  a  modern  writer  would  have  told  you,  first,  that 
the  harbour  of  Arx  Minervae  was  a  semicircular  bay  hollowed 
out  in  the  land  by  the  force  of  the  sea  from  the  east ;  that  this 
harbour  was  hid  from  the  view  of  those  approaching  from  the 
sea,  by  rocks  which  protected  it  from  the  waves  ;  that  on  the 
landward  side  of  the  harbour  the  ground  was  ver^'  higli  and 
crowned  by  the  "Arx"  and  temple  of  Minerva;  that  the  ground 
on  each  side  of  the  harbour  fell  or  sloped  downwards  to  the  sea, 
and  was  surmounted  by  a  double  wall;  and  then,  only,  would  he 
have  told  you  that  Aeneas  and  his  comrades  made  this  port  and 
landed.  V'irgil,  on  the  contrary,  tells  you  that  Aeneas  and  his 
comrades  see  the  temple  of  Arx  Minervae  from  the  sea,  enter 
the  port,  which  as  they  approach  widens  out  before  them,  and 
land.  Having  thus  accomplished  the  main  object,  the  safe 
landing  on  the  Italian  shore,  in  the  port  of  Arx  Minervae,  and 
so  put  his  hearers  out  of  suspense,  he  turns  about  and  hegmn 


488  AENEIBEA    [.);30-.");l6  cuebp.esc— tt-mt. 

leisiu'ely  to  tell  them  what  kind  of  a  port  the  port  of  Arx 
Minervae  was  :  portus  ab  evroo  .  .  .  templum.  Hence  the 
previous  portus  patescit  and  the  subsequent  ipse  latet,  a 
vaTspov  irponpov  on  which  the  commentators  have  not  failed  to 
stumble  and  break  their  shins ;  Donatus  (ap.  Servium)  substitut- 
ing jmfcf  for  latet,  and  Wagner  (in  ed.  Heyn.)  interpreting 
EATET  in  a  sense  in  which  I  scarcely  think  he  will  find  many 
read}'  to  agree  with  him,  viz.,  that  of  li id  from  ihc  tcbuk,  as  if 
the  winds  were  looking  out  for  the  port,  trying  to  find  out  where 
the  port  was  :  "  quomodo  latet  portus  quem  iam  intraverunt, 
vers.  532  ?  et  repugnare  videtiu-  etiam  vers.  530,  portusque 
PATESCIT.  Latet  significat  longe  reductus  est  a  ventis,  et  ita 
tutam  navibus  praebet  stationem.'' 

Obiectae  salsa  spumant  aspergixe  cautes. — Approach- 
ing from  the  sea,  you  see  only  the  obiectae  cautes  with  the 
waves  dashing  on  them.  Tlie  port  is  ensconced  snug  behind — 
IPSE  latet. 

Demittunt  brachia  scopuli. — The  high  rocky  ground  on 
the  landward  side  of  the  port,  in  other  words,  at  the  head  of  the 
port  landwards,  descending  on  each  side  of  the  port  with  a  rapid 
inclination  toward  the  sea,  seems  to  embrace  the  port  with  its 
arms  ;  these  brachia,  converging  where  they  reach  the  sea  and 
there  protecting  the  liarbour  from  the  waves,  become  there  iden- 
tical with  the  cautes  of  verse  534. 

GrEMiNO  brachia  muro. — On  the  top  of  each  "  brachium  " 
is  a  double  wall.  Ausonius  speaking  of  Milan,  Ord.  Nohil.  Urh. 
■5.  ,i,  says  : 

"  turn  (hijiVicr  tiixni 
ainjiliticata  loci  spef•ie^i." 

The  double  wall  extending  from  the  port  of  Athens  to  the  city 
is  well  known.  Conington  understands  both  brachia  and  muro 
to  be  spoken  of  the  rocks. 

Turriti  (vs.  536). — "  In  modum,  in  similitudinem,  turrium," 
Servius.  No;  turrit  us  never  has  this  meaning;  is  always, 
when  literal,  with  tourn^  on  the  top ;  when  metaphorical,  as  when 
applied  to  a  head-dress,  irifh  something  rexenil)Iin(j  tou-ers  on  the 
top.     In  our  text  it  is  literal :  the  scopcli  are  called  turriti 


.V){)-.'j.">(5  curiiiiK^c.— TK.Mi'.        EOOX  TIT.  480 

because  crowned  with  the  (ir.r  and  temple  of  Minerva.  See 
8.  60.1:  "  tiuTitis  pui)pibus "  [turreted  ships,  i.e.,  ships  with 
turrets  on  their  decks.]     Lucret.  •").  1.'301  fpd.  Wakefield)  : 

•'  indo  bovps  Lucas,  ttirrito  corjjoir,  tetros, 
anguimanos,  belli  docuerimt  vulncra  Poeni 

surtY'i'iv,  ct  mao'iias  ^fartis  tiirbaro  ratervas;"' 

[elephants  witli  turrets  on  their  backs].  Hirt.  de  B.  Afr.  30 : 
•'  elephantisque  furn'fis  .  .  .  ante  acieni  instructis "  [turreted 
elephants, /.^'.,  with  turrets  on  their  backs].  Turriti  scopult, 
therefore,  cliffs  siDinonnted  nnfh  foircrs,  viz.,  the  towers  of  the  ay.r 
and  the  temple  of  Minerva. 

Demittuxt,  refugit  (vv.  535  and  536). — In  the  fore- 
ground the  brachia  are  sent  down,  come  down,  to  the  sea ;  in 
the  background  the  temple  retires  from  the  shore.  The  two 
verbs  are  parallel  to  each  other,  and  Servius's  gloss  on  REFuorr 
("  aedificia  vicina  littoribus  longe  intuenti  videntur  in  mari, 
quae  accedentibus  quasi  recedere  et  retro  se  agere  putantur")  is 
to  be  summarily  rejected ;  first,  because  not  agreeable  to  fact ; 
secondly,  because  declared  so  by  demittuxt,  which  tells  you 
tliat  the  BRACHIA  do  not  appear  to  retreat  from  the  water's  edge, 
but,  on  the  contrar}-,  to  come  down  to  it ;  and  thirdly,  because 
the  use  of  refugere  to  express  backward  position,  the  back- 
ground, as  we  say,  is  of  the  commonest,  as  Lucau,  10.  132  : 

.     .     .     "  rrfiif/o!i(\\\o  gerciis  a  fronti>  capillos  " 

[the  hair  turned  back],  and — -quoted  by  Cic.  Tn^c  D/yj.  3.  12 — 

"  nfiifirrr  (ifiili ;  covjiiis  macie  fntalmit 

[the  eyes  were  sunk  iu  their  orbits].  Compare  also  Champ- 
fleury,  "■  Grandeur  et  Decadence  d'une  Serinette  : "  "pale,  blond, 
les  yeux  inquiets,  le  crane  ftiyant  et  se  dcveloppant  en  pointe, 
M.  Peinte  marchait  des  epaules,  la  tete  indinee  siu"  I'epaule 
droite."  In  neitlier  case,  neither  of  the  temple  nor  of  the 
BRACHIA,  is  apparent  motion  meant,  only  apparent  position,  viz., 
that  the  temple  is  behind   and  farther  off,   and   on  gradually 


490  AENEIDEA    [oU-Cm  excepit— coxtoks. 

rising  grouud ;  the  brachia  in  front,  nearer,  and  sloping  down- 
ward toward  the  sea,  and,  when  they  reach  tlie  sea,  converging 
so  as  to  enclose  and  protect  the  port. 

The  picture  is  of  a  harbour  so  land-locked  or  re-entrant  as 
not  to  be  visible  from  the  sea.  The  enclosing  land  on  the  side 
next  the  sea  is  rocky,  and  lashed  by  the  waves.  On  tlie  opposite, 
inner,  or  landward  side  of  the  harbom%  the  land  rises  high  and 
rocky,  and  is  crowned  by  a  temple.  From  tliis  highest  point 
the  ground  enclosing  the  harbour  on  each  side  falls  towards  the 
sea,  and  is  surmounted  by  a  double  wall. 

HospiTA  (vs.  539). — See  Rem.  on  vs.  377. 


544-562. 


EXCEPIT — CONTORSrr 


Excepit  ovantes. — Compare  Aesch.  Suppl.  217  (Chorus  of 
IJanaides  just  arrived  in  Greece  from  Egypt)  : 

Chok.  Tiv    ovv  KiKkriffKw  Toi^Se  Sai/j.ovcti;>  en  ; 

Danaus.     opco  rpiaivav  ttji/Ss,  ffrifxeiov  6eou. 

Chor.  oAA"  eu  t'  eTT€/j.\pei',  iv  re   Se^aaOco  x^'"'*- 

CORNUA    VELATARUM    OB^  ERTIMUS    ANTENNARUM,    GRAIUGE- 
NUMQUE    DOMOS    SUSPECTAQUE    LINQUIMUS    ARVA    (VV.   549,    550). 

— The  rigging,  and  of  course  the  evolutions,  of  Aeneas's  ves- 
sels correspond  with  those  of  the  so-called  Latin  rigged  boats 
(barche Latino)  which  are  to  be  seen  in  all  the  ports  of  the  Medi- 
terranean Sea  at  the  present  day.  In  these  boats  it  is  not  the 
mast  but  the  antenna  which  is  the  principal  object,  the  an- 
tenna being  not  only  much  longer  than  the  mast,  often  as  much 
as  half  as  long  again,  but  carrying  the  one  only  sail,  which  in 


•V!  I— 562  EXCCTiT — coxTORs.]  BOOK  III.  491 

proportion  to  the  vessel  is  very  large  ;  and  tlie  mast  being  little 
more  than  a  mere  prop  for  the  antenna,  a  mere  pivot  on  whicli 
the  antenna  is  to  turn.  Neither  does  the  sail  clothe  the  whole 
of  the  antenna,  but  leaves  the  long  or  slenderer  extremity  or 
end,  the  cornu,  bare — one  end  of  the  antenna  (viz.,  that 
which  is  usually  bound  down  to  the  j)row  or  bow  of  the  vesseH 
being  always  thick  and  heavy,  and  the  other  end,  viz.,  that 
which  stands  out  entirely  beyond  the  sail,  and  even  beyond  the 
vessel  itself,  and  which  has  generally  a  sloping  direction  up- 
wards, being  light  and  slender,  and  tapering  to  a  point.  With 
A\hat  propriety  tliis  sharp  extremity  of  the  antenna  was 
called  cornu,  those  can  best  judge  who  have  seen,  in  the  port 
of  Leghorn  or  (jrenoa,  a  little  fleet  of  these  vessels  moored  along 
the  pier,  each  with  the  stern  turned  towards  land,  and  the  long 
and  taper  extremity  of  the  antenna  (resembling  the  horn  of 
the  unicorn  in  the  British  arms)  pointing  upwards  and  land- 
wards. 

CoR^^^A. — The  plural  number  is  apt  to  suggest  the  false 
notion  of  more  than  one  cornu  to  each  antenna.  There  was, 
however,  only  one  cornu  to  each  antenna,  and  one  an- 
i  enna,  as  there  was  alsi>  only  one  mast  and  one  sail,  to  each 
vessel ;  a  second  mast  or  second  sail  (other  than  a  mere  jib) 
being  exceptional  in  the  Latin  rigging,  and  the  plural  being- 
used  in  our  text  only  because  there  were  many  vessels,  and 
therefore  many  antennae. 

Obvertimus,  ti(j-ti  toicat-d,  viz.,  toward  the  laud,  .because  the 
liorn  of  the  antenna,  ahvays  pointing  toward  the  stern  (see 
above),  must  necessarily  point  toward  the  land  when  the  vessels 
make  for  sea ;  and  Aeneas  and  his  companions  having  only  just 
landed,  the  vessels  were  standing,  not  as  if  they  had  been  moored, 
viz.,  with  their  sterns  toward  the  land,  as  Ave  see  the  Latin- 
rigged  vessels  standing  in  the  port  of  Leghorn  or  Genoa,  but 
just  as  they  had  arrived,  viz.,  with  their  bows  toward  tlie  land 
and  their  sterns  toward  the  sea.  It  was  tlierefore  necessarj-, 
before  they  coidd  set  sail,  to  turn  them  round,  /.  r.,  to  turn  them 
so  that  their  bows  would  face  the  sea,  and  their  sterns  the  laud, 
and  tliis  is  precisely  tlie  evolution  describod  in  the  words  oka  f.r- 


492  AEXEIDEA    [-544-562  kxcepit— coxtoks. 

TiMUS  coRXi'A  ANTEXXARUM — the  coRXUA  of  the  anteunae 
iK)t  only  turning  towards  the  shore  when  the  bows  of  the  vessels 
turned  towards  the  sea,  but,  on  account  of  their  height  and 
length,  being  the  part  which  tui'ned  most,  and  most  con- 
spicuously. 

But  there  is  a  still  further  meaning  contained  in  the  pas- 
sage. The  Trojans  not  only  turn  the  horns  of  their  antennae 
towards  the  shore  which  they  are  leaving,  but  they  turn  them 
towards  graiigenum  domos  suspectaque  arya  ;  in  other 
words,  they  make  their  retreat,  with  their  faces  turned  towards 
the  enemy,  presenting  their  JiO)'ns  to  the  enetny — "  cornua  hosti 
ubvertunt.''     Compare  Plant.  Pseud.  If.  3.  3  : 

"  uiinit^qiie  ego  illxim  lioiuinem  metuo  et  foiinido  male, 
ne  malus  item  erga  me  sit,  ut  erga  ilium  fuit. 
ne  in  re  secimda  nunc  milii  obvortat  conwrr." 

Apul.  (te  Jla/jia.  Si  :  "  superest  ea  pars  epistolae,  quae  similiter 
pro  me  scripta  in  niemetipsum  rrrfit  eornua.'^  And  Horace, 
F.pod.  n.  11  : 

' '  cave,  cave  ;  nauique  in  malos  asperrimus 
parata  tullo  cori/ii/'." 

Hence  obvertimus  is  turn  toicards  the  enemy,  the  object  against 
which  they  turn  their  corxua  being  omitted,  as  9.  622  :  "ner- 
voque  obrersus  equino."  If  the  meaning  had  been  turn  tou-ards 
the  sea,  it  is  probable  the  object  towards  which  they  turned  their 
coRXUA  would  not  have  been  omitted.     ( 'ompare  (5.  o  : 

■•  oliveilunt  y^f/rryo  proras.'" 
HlXC  SIXUS   HERCULPn,    SI    VERA    EST    FAMA,    TAREXTl   CERXI- 

TUR. — Wordsworth  has  : 

"  hence  we  behold  the  bay  that  bears  the  name 
of  prond  Tarentum,  prond  to  share  the  fame 
of  Hercules,  though  by  a  dubious  claim. 

Xo  ;  the  structure  is  not  hixc  cernitur  sixus  tarexti,  for  the 
bay  of  Tarentum  could  not  be  seen  from  the  port  of  Castrum 
Minervae,  but  irKN(  ,   'ifta-  lenciiKj  this  p/acr,  or  ni:rt  nffcr  fvariinj 


.'A-i-oe-I  KXCEl'IT— COXTOKS.]    BOOK    III.  493 

t /lis place,  SINUS  TAREXTi  CERXiTUR,  f/f  hiv/  of  Tavmtum  k  .wen 
hij  ua.     Compare  Acu.  8.  3^3  : 

"  /;('//(■  luciiin  ingentem,  c[ueiii  Komulus  acer  Asylum 
rettiilit,  et  gelida  monstrat  sub  rupe  Liipercal " 

[next  lie poii/f-s  out  the  grcdt  (jivce,  &c.]  ;  and  (exactly  parallel) 
Cicero,  de  Xat.  Deor.  2.  UU  '■  "  Capiti  autem  Erjiii  proxima 
Aquarii  dextra,  totusque  deinceps  Aquarius.  .  .  .  Iline  auteni 
aspicitiu' 

■  ut  sese  osteudeus  finergit  ^corpius  alte ' 

.  .  .  I)einde  Delpliinus.  .  .  .  Quern  subsequens 

'  feividus  ille  Cani.s  stellarum  luce  refiilget.' 

Post  Lepus  subsequitur"  (wbere  "  liiut-  "'  is  wot  from  this  place, 
but  next  after  thin). 

Et  gemitum  .  .  .  arenae  (vv.  iJoo-ooT). — The  grandest 
description  with  Avliich  I  am  acquainted  of  perliaps  tlie  grandest 
object  in  natm-e.  the  roaring  of  an  agitated  sea.  The  third  book 
of  the  Aeneid,  lavislily  interspersed  with  these  fine  descriptive 
sketches  of  natural  objects  and  scenery,  aifords  rest  and  refresh- 
ment to  the  reader's  mind  between  the  intensely,  almost  pain- 
fully, concentrated  dramatic  actions  of  the  second  and  fourth 
books.  A  similar  effect  is  produced  by  the  interposition  of  the 
Ludi  of  the  fifth  book  between  the  fourth  and  sixth. 

The  ciEMiTLM  ixGEXTUM  PELAGi  is  termed  by  a  living  poet 

1847)  in  a  fine  line,  and  with  a  happy  extension  of  tlie  ordinary 

metaphor.  "  Thurlo  che  mauda  la  bocca  del  mar."     See  Canti 

Liriei  ili  G.  Prati  (of  lliva,  on  the  Lago  di  (farda  in  the  Italian 

Tyrol),  Milano,  1843. 

Fractasque  vd  littora  ao(  lis. — The  structure  is  not  frac- 

TAS   AD  LITTORA,    but  VOCES    AD    LITIORA  ;    the    VoicCS    Or    SOUuds 

were  not  broken  on,  or  ayaiwit,  the  ■•ihort;  but  there  were  at  the 
.shore  tjrokcn  (i.  e.,  hoarae)  sounds.     Compare  Georg.  4.  71  : 

''  auditur/z-'Tc/os  sonitus  imitata  tubaruni." 

Juv.  2.  Ill: 

"  hie  turpis  C}-bck'ri  cl/i<ic(»  nc-  loqiKiuli 
librrta<." 


494  AENEIDEA       [567-589  astka— vmbkam 

Mart.  Capell.  9,  889  :  "  Mars  emiuus  conspicatus  nuptias  tenero 
oTim  aclmirationis  obtutu  langiudiore  fradior  voce  laudavit,  pro- 
fundaque  visus  est  traxisse  suspiria." 

Aestu  MiscE^TUR  ARE^"AE. — Precisely  the  "  furit  aestus 
arenis"  of  1.  Ill,  where  see  Eem. 

CoNTORSiT  (vs.  562),  tuyned  /riih  all  his  might.  See  Eemni. 
on  2.  52  ;  6.  634.  According  to  the  strength  necessary  to  be 
employed  on  the  occasion,  our  author  sometimes  uses  the  simple 
verb  torquere,  sometimes  the  compound  contorquere,  to 
express  the  act  of  tm-ning  the  rudder  round,  whether  to  star- 
board or  to  port.  At  the  tirst  arrival  on  the  coast  of  Italy,  the 
sea  being  calm  and  the  wind  gentle  (creurescuxt  optatae 
aurae),  he  uses  the  simple  verb  : 

VELA  LKGIM"  SOC'il  KT  PROKAS  AD  LITTOKA  TOR«L  KNT. 

In  our  text,  on  the  contrary,  the  sea  being  exceedingly  agitated, 

EXl'LTANTai'E  VADA  ATQVE  AESTU  MISCEXTUR  AUEXAE, 

and  the  sailors  alarmed  by  the  neighbourhood  of  Charybdis,  he 
uses  the  stronger  expression.  Nor  is  the  force  employed  shown 
by  the  use  of  the  compound  only  ;  the  epithet  rudentem  ex- 
presses the  effect  of  that  force  upon  the  rudder,  which  is  so 
strained  as  to  make  a  loud  noise,  to  brai/,  as  we  say. 


567-^89. 

ASTRA UMBRAM 


Astra,  not  ilte  stars,  for  it  is  broad  da}',  but  the  shy,  the  heavens ; 
ASTRA  ROKAXTiA,  the  dripjjinff  sl\//.    See  Rem.  on  "  astra,"  5.  517, 
Candente  (vs.  573),  glon-ing.    Compare  Claud.  Epith.  Honor. 
H  Mariae,  8 : 

.     .     "  qiiotios /'«c'r;/rt?/^(V  ore, 
foiii'cssus  socreta,  rithor  .'  '" 


567-589  A.sTKA — umbka.m]        BOOK  III.  495 

where — redness  being  expressed  by  "  rubor  " — "  iucanduit  " 
must  mean  something  else  than  grciv'rcd :  "rubor  incanduit " 
must  mean  redness  glotred.  SoAen.  9.  563  :  "  candenti  corpore 
cygnum,"  a  stcaii  of  a  (jloidrnj  [ivhite]  hody.  Aen.  6.  896:  "  can- 
denti elephanto,"  gloiciiKj  {white)  ivory.  Hor.  Od.  1.  ii  :  "can- 
dentes  humeros,"  glou-infj  {tvkite)  shoulders.    Hor.  S(d.  2.  6. 102  : 

.     .     .     "  nibro  ubi  cocco 
tiiicta  super  leetos  canderct  vestis  eburnos," 

the  cloth,  dyed  with  red  cochineal,  yloiced ;   and  so  in  our  iexi 
CANDENTE  FA  VILLA,  ttshcs  gJoiving  {red). 

G-LOMERAT  (vs.  577). — 'N ot  fomis  into  a  ball — as  shown  by 
Ovid's  finding  it  necessary  to  add  "  in  orbes"  to  "  glomerat " 
in  order  to  express  that  idea,  Met.  6.  19  : 

"  >ivc  riidem  primos  \d.nnm.  (/lomcrahat  i/i-  orics" — 
but  throirs  up  rapidly  one  after  the  other,  so  rapidly  that  the  oly'ects 
throicn  up  serin  to  be  added  to  each  other  so  as  toforin  one  body,  the 
essential  notion  of  glomerare  being  to  form  into  one  by  suc- 
cessive addition.     Compare  ^c«.  2.  315:  "  glomerare  manum," 
not  to  form  a  round  band,  but  to  form  a  band  by  successive  addi- 
tions.    Also  Ovid,  Met.  llf.  212  :  "  et  frusta  mero   glomerata 
vomentem,"  7>/r(r  after  piece,  in  quid;  succession,  and  mired  with 
u-ine.    So  "  glomerare  gressus,"  Sil.  12.  517,  to  take  step  after  step, 
to  add  one  step  to  another,  to  take  a  great  number  of  steps  in  succession. 
FuNDOQUE  EXAESTUAT  IMG  (vs.  577). — These  words  consti- 
tute the  grand  winding  up,  the  completion  of  the  picture,  carry- 
ing the  reader  back  beyond  the  two  divisions  ixterdum  and 
iNTERDUM,  to  the  commencing   statement,    horrificis    iuxta 
TONAT  AETXA  RUiNTs.     And  such  is  the  way  in  which  Viro-il's 
most  elaborate  sentences  are  usually  wrought,  the  last  clause 
though  in  strict  grammar  connected  only  with  the  clause  imme- 
diately preceding,  having  yet  a  connexion  in  the  sense  with  the 
outsetting  statement  or  thesis,  and  so  winding  up  and  roimding 
the  whole.   In  like  manner  caelum  subtexere  fumo,  verse  582 
though  in  grammatical  strictness  connected  only  with  ixtre- 
mere  omkem  murmure  trixacriam,  refers  back  past  that  clause 
to  aetxam  RUPTis  EXSPiRARE  cAMiNis,  with  which,  and  not  with 

ItKNKV,  Ali.NiaiiKA,  VuL.  II.  ;}[ 


406  AENEIDEA       [567-589  asxiu — uaibkam 

INTREMERE    OMNEM    MURMURE    TRINACRIAM,    it  WOuld  haVG  been 

placed  in  connexion  by  an  Englisli  writer,  who  instead  of  saying 
that  Enceladus's  flames  burst  out  through  Etna,  and  as  often 
as  he  turned,  all  Trinacria  shook  and  sent  up  a  cloud  of  smoke, 
would  have  said,  "  the  flames  and  smoke  proceeding  from  the 
body  of  Enceladus  burst  out  through  Etna,  and  every  time  he 
turned  the  whole  island  shook,"  In  other  words,  an  English 
writer  would  have  been  sure  that  his  readers  would  have  under- 
stood him  literally  if  he  had  said,  "  Etna  threw  out  the  fire,  and 
all  Trinacria  threw  out  the  smoke."  It  will  be  observed  that  in 
both  the  passages  not  only  the  sense,  but  the  grammar,  remains 
perfect,  if — all  the  intermediate  and  filling-up  parts  being  left 
(jut — the  concluding  is  subjoined  immediately  to  the  commenc- 
ing clause : 

.       .       .       HORRIFIC'IS  Il'XTA  TOXAT  AETNA  RUINIS 

FUNDOQUE  EXAESTUAT  IMO. 

.       .       .       : AETNAM 

IMFOSITAM  KVl'TIS  PLAMMAM  EXSPIRARE  CAMINIS 
ET  CAELUM  SUBTEXERE  FUMO. 

Compare  the  exactly  similar  structure,  Aen.  5.  820  : 

"  sii.bsiditnt  inidae,  tumidumque  sub  axe  tonaiiti 
stemitur  acq^ior  aqiiis,  fi<r/iimf  vasto  aefhcrc  i/iiii/)i," 

where  the  sense  and  grammar  are  both  complete,  the  words  in 
lioman  type  being  left  out.  See  also  Remm.  on  1.  483;  o.  317  ; 
4.  483. 

IXSLPEK    AETXAM    IMPOSITAM     RUPTIS    FLAMMAM    EXSPIRARE 

CAMiNis  (vv.  579,  580). — The  sense  is,  not  that  Etna  in  its 
present  form  {i.  e.,  hollowed  out  and  having  a  passage  through 
it  by  which  the  fire  might  escape)  was  placed  on  the  top  of 
Enceladus,  but  that  Etna,  while  it  was  still  a  solid  mountain, 
was  placed  on  the  top  of  Enceladus,  and  that  the  flames  pro- 
ceeding from  him  burst  a  passage  through  it;  rumpebant 
caminos — burst  out  and  flamed  through  the  sides  of  the  mountain, 
as  the  fire  sometimes  bursts  and  breaks  out  through  the  sides  of 
a  furnace  or  stove.  The  image  is  the  more  correct,  inasmuch  as 
the  eruptions  of  Etna,  as  well  as  of  other  volcanoes,  are  apt  not 
to  lblloA\-  the  track  of  previous  eruptions?,  but  to  make  new  open- 


567-589  ASTKA— imbjiam]       book  III.  497 

ings  for  themselves  througli  the  solid  sides  of  the  mountain. 
Compare  Georg.  k-  556  : 

"  stridere  apes  utero  et  nijjfls  effervei'e  costis." 

Also  Stat.  Thch.  12.  275  (of  the  lamentations  of  Ceres)  : 

' '  illius  insanis  iilulatibus  ipse  remugit 
Enceladiis,  rupfoqne  vias  illuminat  if/ in,'" 

a  finer  passage  than  Virgil's,  inasmuch  as  it  is  more  abstract, 
no  mention  at  all  being  made  of  the  real  mountain,  but  only  of 
the  mythical  soui'ce  of  the  flames.  Statius's  greatly  neglected 
poem  abounds  with  such  fine  passages,  spoiled,  however,  fre- 
quently, like  our  own  Young's,  by  the  immediate  juxtaposition 
of  some  extravagance.     There  is  nothing  finer  in  Virgil  than 

' '  Persephoncu  amnes,  silvae,  frcta,  niibila  clamant ; 
Persephonen  tantuni  Stygii  tacct  aula  mariti." 

Caelum  subtexere  (vs.  -382;. — Goethe  has  applied  the  same 
idea  figuratively  with  great  effect,  E(jmo)d,  act  4  :  "  seit  der  zeit 
ist  mii-'s  als  ware  der  himmel  mit  einem  schwarzen  flor  iiberzo- 
gen." 

NOCTEM   ILLA]M  TECTI  SILVIS  IMMAXIA  MONSTRA  PERFERIMUS. 

— Compare  Pliu.  Ep.  6.  20  (of  the  similar  volcano  of  Vesuvius) : 
"  multa  tibi  miranda,  multas  formidines  patimur." 

Nec  lucidus  aethra  siderea  polus. — "Aethra  siderea 
per  splendorem  aetheris,"  Servius,  also  Wunderlich.  "  Nec 
i,uciDus  poj.us  aethra  siderea,  /t.c,  sideribus  ;  nec  caelum 
stellis  fulgentibus  lucebat,"  Heyne,  Wagn.  (ed.  Heyn.)  The 
meaning  of  sidereus  not  being  coitsistint/  of -s  fa  is,  studded  uith 
iitars,hvLi  (see  Rem.  on  "sideream  in  sedem,"  10.3)  i-i/diaiif,  light- 
diving,  like  a  star  or  vonstellation  of  stars,  the  interpretation  of 
lleyne  and  Wagner  is  false,  and  that  of  Servius  and  Wunder- 
lich, however  insufficient  the  argument  of  the  latter  in  support 
of  it  (viz.,  "Hanc  interpretationem  usus  coniunctionum  neque — 
NEC  postulat"),  alone  correct.  Siderea,  light-giring,  radiant; 
aethra,  clearness,  serenity  of  the  sic// ;  siderea  aethra,  light- 
giring  clearness,  or  serenity  of  the  sky,  perhaps,  and  very  pro- 
bably, the   magnetic  light  (uf  which  the   aurura   l)nro,alis  is  a 


498  AENEIDEA  [591-595  nova— akmis 

furiii)  of  the  moderns.  The  entire  sense  of  the  passage  thus  is : 
"  There  was  neither  moon  nor  stars,  not  even  the  radiancy  of 
the  sky  (magnetic  light),  but  the  night  was  dark  and  the  sky 
covered  with  clouds."  In  like  manner,  aiOpioQ,  as  appellative 
of  Jupiter,  is  free  frou)  rain  and  c/oiids,  clear,  serenus,  Theocr. 
LbjU.  !i.  k'3  ■■ 

\w  Zeus  aWoKa  ^iv  TteKn  aiQpios,   aWoKa  S'  vei 

["  etiam  lupiter  modo  serenus  est,  modo  pluit"]. 

Nox  iNTEMPESTA  (vs.  587),  precisely  the  Nu^  KarouAae  of 
Apollonius  Ehodius  (4.  1694)  : 

avriKa  5e  KprjTaiou  virep  /xcya  AaiT^a  deovras 

yv^   ((pofifL,    T7]V  TTip   T€     KaTOUAfflSa    KlK\7)(TK0Vffl, 

vvKT^  o\or]V   ovx  affrpa  Su'o'xai'ei',  ovk  afiapvyai 
l.i.i)vris.   ovpavoOev  Se  fXiKav  x^-^^i  1^  ''"'^  ciAAt/ 
wpwpa  (TKOTiT)  /j.vxo.Tciov  aviovcTa  ^epedpoov. 

POSTERA  lAMQUE  DIES  PRIMO  SURGEBAT  EOO  (VS.  588),  theme  ; 
IIUMENTEMQUE  AURORA  POLO  UIMOVERAT  UMBRAM,  Variation. 


591-595. 

NOVA — ARMIS 


I'AJi.  LECT.  {\^.  •')■)•')). 

ET  I  Med.  (Fogg.)  Ill  P.  Manut. ;  La  Cerda  ;  J).  Ilcins.  ;  N.  Heins. 
(1670)  ;  Heyne  ;  Bnmck  ;  Wagner  (ed.  Heyn.  and  Pracsf.) ;  Voss  ; 
Lad.  ;  Ribb.  (who  stigmatizes  the  whole  verse). 

rx  III  Wakefield. 


Nova,   »e/v  in  the  sense  of  strange,  nnavnted,  never  before  seen, 
exactly  as  -'3.  181,  "novo  errore,"  a  neir  error,  an  error  of  h-JiIvIi 
the  person-  had  nerrr  before  been  guilt i/.     See  Rem.  on  3.  181. 
SupPLEXQUE  TENDiT  :\iAMs  (vs.  592). — Compare  Tliuovd. 


591-o9,5  xov.v— ATorrs]  BOOX  ITT.  499 

'3.  58:  Kot  -^sipag  Trno'/fT  YO/Lt£)'Oii  c  (o  OE  vofioq  Toig  EXX>/tTi 
/a/  KrEti't/v  Tourouc). 

DiRA  ILLUVTES  .  .  .  GKAius  (vv.  593-594). — The  account  of 
the  man's  appearance,  suspended  at  ctltu,  in  order  to  tell  you 
what  the  man  did,  and  to  break  by  the  introduction  of  action 
the  uniformity  of  mere  description  of  the  person,  is  resumed  in 
these  words,  containing  an  exact  specification  of  the  "  cultus." 
This  is  according  to  our  author's  usual  liabit.  See  Rem.  on 
1.  151  ("  atque  rotis,"  etc.) 

CoxsERTUM  (vs.  594),  jmt  fogdJior,  fasitened.  The  parts  of 
which  his  dress  consisted  were  attached  to  each  other  not,  as 
usual,  with  studs  or  buttons,  but,  as  among  the  Indians  still,  and 
among  the  aborigines  of  whatever  country,  with  skewers,  in  the 
same  way  as  the  parts  of  fowl  and  other  kinds  of  meat  are 
attached  to  each  other  by  the  butcher  at  the  present  da}'. 
Compare  Ammiau,  14.  8  :  "  huic  Arabia  est  coiiserfa,  ex  alio 
latere  Nabataeis  contigua." 

Et  QrONDAM  PATRIIS  AD  TROIAM    MISSUS   IN  ARMIS. "  Eese- 

cuisset  haec  poeta,  si  lieuisset  retractare  ;  potuit  enim  ea  res 
ipsi  nota  esse,  Aeneae  nondum  potuit,"  Wagner  {Firwsf.) 
"Die  worte  erhalten  nur  dadiu-ch  ihren  richtigen  sinn,  wenn 
wir  sie  als  eine  subjective  bemerkung,  die  erst  der  erzahlung 
A'om  erzahlenden  beigefiigt  wird,  auffassen,"  Ivappes,  zur  Erlc- 
lunuuj  rati  VirgiVs  Aeneide.  Virgil  not  having  cut  out  the 
verse,  as  he  no  doubt  would  have  done  had  he  had  the  advan- 
tage of  Wagner's  criticism,  but  left  it  in  its  place  to  puzzle 
posterity,  it  is  posterity's  task  to  try  and  understand  it.  Is  it, 
with  Ivappes,  a  mere  prolepsis,  or  is  it,  with  Ladewig,  a  guess 
which  Aeneas  and  the  Trojans  make  on  seeing  Achaemenides, 
an  attempt  to  explain  to  themselves  the  apparition 'r'  If  the 
former,  it  renders  Achaemenides'  own  words,  verse  602  : 

StIO  ME  DANAJS  E  CLASSIIJUS  X'M'M, 
ET  DEI.I.O  ILIACOS  I'ATEOK  PETIIS8E  PENATES, 

a  fade  repetition,  without  interest  eitlier  for  Dido  or  for  Vir- 
gil's readers,  both  having  previously  liiid  from  Aeneas's  own 
iiioutli  all  flu-  information  they  convey.     It  is,  therefore,  more 


500  AENEIDEA      [fiO.)-r.21  ?r.vROTTE— t-llt 

probably  the  latter,  and  to  be  regarded  as  standing  in  the  closest 
connexion  with  graius  :  "  we  take  him  for  a  Greek  in  distress, 
and  wandering  about  after  having  been  at  Troy,  one  of  the 
unfortunate  ship-^Tccked  survivors  of  that  expedition."  It  is 
the  practice  of  Aeneas — whether  the  practice  is  right  or  not 
is  another  question — thus  to  anticipate,  and  to  use  his  later 
acquired  knowledge  for  the  purpose  of  explaining  his  narrative 
and  making  it  more  interesting  to  his  hearers.  See,  px.  c/r., 
2.  17-20,  31,  GO,  106,  129,  152,  195,  &c. 


605-621. 


SPARGITE — ULLI 


Spargite   me    IX    FLucTus,  theme ;   vasto  tmmergite  poxto, 
variation. 

Spargite  me  IX  FLUCTUS. — ^^  Bi/ricoYifp  ;  et  quia  nee  saevius 
nee  celerius  aliquid  fieri  potest,  nova  brevitate  usus  est,"  Servius. 
"•  Discerptum  dispergite,"  Heyne,  Tliiel.  "  Streut  in  die  fluth 
mich  umher,"  Yoss.  "'Spargere'  est  lacerare,"  Peerlkamp. 
Xo ;  or  "  abreptum  divellere  corpus"  added  to  "  spargere," 
Aen.  U.  600,  as  well  as  the  "  discerptum"  added  to  "  sparsere," 
Georg.  U-  5i*;?,  were  superfluous.  Spargere  is  simply  to  fliiiy, 
io  throic,  viz.,  with  the  action  with  which  seed  is  thrown  out  of 
the  hand,  or  with  which  anything  is  flung  or  thrown  utterly 
away.  Compare  Soph.  Oed.  Tyr.  11^.10  (ed.  Brunck),  Oedipus, 
of  himself : 

.      .      .      e|a!  ;ue  ttov 
Ka\ui|/oT',  Tj  (povevcraT,  7)  d aXacra tov 

Si  pereo,  homixum  maxibus  periisse  iuvabit. — That  the 
sentiment  is  si  pereo,  iuvabit  periisse  hominum  maxibus,  not 
SI  pereo  homixum  maxibus,  iuvabit  periisse,  is  shown  both 


fi0o-fi21  ^;i'AR.;iTK— rixr]       T.OOK  ITT.  ,501 

by  the  better  sense,  and  by  the  apparent  imitation  of  Saint 
Ambrose,  Ep.  1.  10  :  "  Si  pereundum  est,  iuvat  perire  manibus 
] 'alaestinorum  ; "  and  of  Pindar  Theh.  Homer.  Latin.  ^0  (Chry- 
ses  to  Apollo)  : 

.     .     .     '  *  in  me  tua  dirige  tela  ; 
aiu'tor  mortis  erit  ccrte  Dens." 

Immemores  (vs.  617),  viz.,  trvpidafionr  et  metti.  Compare 
Panlin.,  Epist.  ad  Macarium  :  "  ununi  ex  onmi  nnmero  nantarum 
senem,  sentinando  deputatum,  vel  mcf/i  iimnemoro!,  vel  ut  vilem 
animam  eontemnentes,  reliquerunt." 

Altaque  pulsat  sidera  (vv.  619,  620). — "  Tangit  alta 
astra,"  Ruaeus.  "  Sil.  Ital.  17.  6-'31  :  '  tangens  Tirynthius 
astra,'"  Wag-ner.  "  Un  ehe  col  capo  toeca  le  stelle,"  Caro. 
'*  Er  selbst  hocliragend  beriihret  hohes  gestirn,"  Yoss.  And 
Dry  den,  more  poetical,  but  not  less  incorrect : 

"  our  monstrous  host,  of  more  than  human  size, 
erects  his  head,  and  stares  within  the  skies."" 

The  idea  is  much  stronger  :  so  tall  that  ho  knods,  hits,  thuuips, 
or  bumps,  the  stars  (sciz.  with  his  head)  as  he  tralks.  Compare 
Hor.  Carm.  1.  1.  35  : 

"  quod  si  me  lyricis  vatihus  inseres 
suhlimi  feriam  sidera  vertice." 

The  notion  of  hitting,  knocking,  or  thumping  is  inseparable  from 
pulsare,  as  Ennius  (quoted  by  Servius),  of  the  Muses  :  "  cjuae 
^eAihw?,  pulsat  is  Ohmipum  ;"  and  Aen.  11.  660 :  "  quum  flumina 
Thermodontis  pulsant.'" 

Visu  FACiLis  (vs.  621). — Agreeable  to  see,  of  an  agreeable 
appearance,.     Compare  Ovid,  ad  Lie.  Aug.  259  : 

■'  uritur  heu!  decor  ille  viii,  generosaque  forma, 
et  jy'iilix  viiltu<:   uritur  ille  visor."" 

Val.  Flace.  6.  323 : 

.     .     .     "  tu  qui  f''iii/i:i  hominumque  putasti 

has,  Arrive,  doniiis,  aliuiu  hie  miser  aspicis  annum, 

altricemquo  nivciii,  tVstiniuiiie  taedia  vitae'" 

[ngreeable  habitation,  agreeable  residence].- 


502  AENEIDEA       [6no-621  sr.\i?riTTE— ru.r 

Affabilis,  evTrpoa)]jopog,  as  Eurip.  SiippL  869  (Adrastus,  of 
Capaneus) : 

ai^/ivSes  Tjdos,    ixiTT  po  a-qyopov  ffTopia 

["  mores  uon  fucatos,  oome  [affabile]  os"].     Id.  Hip]).  95  : 

Fam.      ev  S    evTTpo  (TrjyopoKT  IV  effri  tis  x'^^P'-^  ! 
Iliri'.    TrAeicrrr)  76,  Kai  KfpSos  ye  aw  fxox&'^  fipo-X^^- 

I  cannot  say  that  I  admire  this  (G21)  much  admired  line.  Either 
])k;tu  or  else  affabilis  seems  to  be  superfluous,  and  to  have 
been  introduced  merely  to  please  the  ear  and  to  eke  out  the 
antithesis.  Nee  visit  nee  dictiifacilis,  ov  nee  facilis  visu  nee  affa- 
hilis,  had  equally  conveyed  the  entire  sense.  And  Homer,  Od. 
8.  168,  uses  no  more  than  the  single  adjective  ;>(^apt6i'ra  for  the 
whole  three  substantives  (pvt),  <ppevtQ,  and  ayopr^rvg  : 

ovTws  ov  iravTeffffi  deos  x«P'f "'''''  SiScccriv 
avSpaffiv,  ovTe  (pvrjv,  ovr    ap'  cppevas,  ovt    ayopiqTW. 

For  the  character  compare  Od.  9.  188  : 

Oios  iroifxaivecrKei'  awoTrpodey  ovSe  fier    aWovs 
TTioAeiT',  oAA'  airavevdev  (wv  ade/jLi(rTia  tjStj. 

Also  Ovid,  3Ii'f.  lo.  760  (speaking  of  the  same  Polyphemus)  : 
"  visus  ab  hospite  nuUo  impune."  Pliny,  Paneg.  1^8  (of  Domi- 
tian)  :  "ad  haec  ipse  oceursu  quoque  visuque  terribilis — non 
adire  quisquam,  non  alloqui  audebat."  Stat.  Silv.  3.  3.  71  (of 
Caligula)  : 

"  himc  ct  in  Arctoas  ti-nuis  eomos  ti.sque  pniinas 
to.rribilem  aifatii  passus  visnqiio  tyrannum, 
immanemqiie  f-iiis." 

Heroclian,  3. 11  (of  Plautianus)  :  ttuoiu)}'  St  (poliipoc  >/»',  lug  pmre 
Tii'U  wpuaiivui,  aWa  kcii  rovg  VTravTiofiivovQ  avacrTOicpiiv.  And 
Lucian's  mockery  of  Diogenes,  Vifar.  Auef.  10 :  j^iovoq  kui  ukoi- 
vwviiTOQ  eivai  Oi\(,  p}}  (jjiXov  pr]  t,iVOV  iroocnipivog.  The  opposite 
character  is  thus  sweetly  sketched  by  ApolloniusRhodius,  3.  918  : 

efd'  ovKw  Tis  TOios  eni  TrpoTfpwu  yever'  avSpwv, 
ov6'  offoi  e|  avTOLO  Alos  yevos,  ou9'  oaoi  aAAccf 
adavarwv  rjpcoej  acp^  atfiaTos  e^AcKTryjcrav, 
oiov  Xrjffova  driKe  Aios  Sa/uap  Tj/uaTi  Ketvoo, 
rj  fXiv  es  avra  ideiu,  rj5e  irporifjLvQrjffacrdai.. 


f;;lI-G49  i.verrT— coexa]         F.OOK  TTT.  -",0:5 

631-649. 

I  AC  U  IT — CORN  A 


VAB.  lEC'T.  (vs.  632). 

iMMEXsuii  I  Pal.     m  Servius  ;  P.  Manut.  ;  D.  Heins. 

urirEXSFS  1  Med.  (IXMENSVS)  ;  "In  veteribus  aliquot  oodd.  immexsus 
legitur,"  Pierius.  Ill  X.  Heins.  (1670)  ;  Heyne  ;  Brunck  ;  Wakof. ; 
Wagn.  (cd.  Heyn.,  ed.  1861) ;  Lad.  ;  Haupt;  Pabb. 


Iacuitque  per  antrum  immensus. — "  Per  antru:si,  fortius 
(|uam  in  antro ;  speotat  enim  corpus  Cyelopis  humauae  magui- 
tudiuis  modum  longe  excedeus,  quod  totum  quasi  autrum  exple- 
verit,"  Forbiger.  And  so  Voss  :  "  und  die  hohle  hindurch  weit 
dalag."  But  did  the  sow  of  the  eighth  book  fill  the  whole 
wood?  and  yet  she  "^jf'/-  silvam  procubuit."  Why,  we  are  not 
even  told  that  she  was  at  all  above  the  ordinary  size.  Or  did 
the  dead  body,  which  "  iacet  per  rura  "  (Coripp.  Johann.  4.  776 : 

.     .     ' '  viridcs  criior  inficit  herbas 
exsiliens,  tantumque  iaret  pei-  nira  cadaver"), 

big  as  it  was,  fill  the  whole  country  ?  Or,  granting  that  Cepha- 
lus,  a  hero,  might  cover  a  very  large  extent  of  grass  when  (Ovid, 
Art.  Aii/af.  3.  727)  "solitas  iacet  ille  per  herbas,"  was  our  author, 
a  mere  poet,  of  such  a  size  that  if  it  had  pleased  him  [Georfj. 
S.  436)  "  dorso  nemoris  iacuisse  per  herbas "  he  would  have 
covered  a  great  part  of  the  grass  of  the  wood  ?  No,  no  ;  neither 
in  our  text,  nor  in  any  one  of  these  cases,  does  2)er  express  or 
indicate  in  any  Avay  the  magnitude  of  the  lying  bod}-.  Its 
sole  reference  is  to  the  stretched  out  position  of  the  body,  more 
briefly  expressed  by  iacere  per,  than  iacere  fusus  per, 
of  which  latter  expression  the  former  may  be  considered  the 
representative.  Where  our  author,.  6.  423,  wishes  to  let  his 
reader  know  that  the  stretched  out  bod}^  was  so  large  as  to  fill 


504  AE:N'EIDEA  [631-f)19  TACUTT— coRXA 

the  wliole  cave  from  side  to  side  and  end  to  end,  he  does  not 
mince  the  matter,  or  mystify  with  a  ^;fr,  but  says  roundly  and 
at  once  :  "  totoque  ingens  extenditur  antro." 

Eructans  =  a7ro/3/\u^wr,  Hom.  11.  9.  J^87. 

Argolici  clypei  aut  phoebeae  lampadis  instar  (vs.  637). 
— As  large,  round,  and  glaring  as  an  Argolic  shield,  or  the  sun. 
Besides  the  citations  of  La  Cerda,  compare  Callim.  Hymn,  in 
Dian.  52  (of  the  Cyclops)  : 

TtaffL   5'   VTT     0(ppW 

(paia  /uLOWoyAriva,   craKfi  iffa  Tfrpa^oeiu, 
Beivov  vnoyXavffaovTa, 

Ammian.  24.  2  :  "  continentem  occupant  arcem,  .  .  .  cuius  me- 
dietas in  sublime  consurgens,  tereti  ambitu  Argolici  scuH  spe- 
eiem  ostendebat,  nisi  quod  a  septentrione  id  quod  rotunditati 
deerat,  in  Euphratis  fluenta  proiectae  cautes  eminentius  tue- 
bantur."  From  which  passage  it  appears  further  that  the 
distinction  drawn  by  La  Cerda  and  the  commentators  between 
clypeus  and  scutum  was  not  very  strictly  observed  by  the 
low  Latin  writers. 

Cavo  (vs.  641),  a  mere  eke,  antro  implying  cavo. 

RuPE  (vs.  647).- — Not  merely  "  a  rocky  height,"  but,  Achae- 
menides  being,  at  the  moment  spoken  of,  at  the  foot  of  Etna, 
^'' the  rocky  height"  jxir  excellence,  i.e.,  Etna.  "  Trinacria 
rupes  "  is  Etna  in  Catullus,  ad  Manlium,  53  : 

"  cum  tantuin  arderem  quantum  Tilnacria  rupes,'''' 

and  Grat.  Falisc.  Cyneg.  k.30  :  *'  est  in  Trinacria  specus  ingens 
rtipe ;''''  with  which  compare  Eel.  6.  29  : 

' '  ncc  tantum  Phoebo  gaudet  Parnass'in  ri/pes  ; 
nee  tantum  Khodope  mirantur  et  Ismanis  Orphea," 

and  Orpheus,  Argonaut.  2:  llaorrjcrtSa  TTeTpi]v,  where  "Parnassia 
rupes"  and  napv»j(T<Sa  irtTpriv  are  Parnassus,  which  mountain 
had  been  equally  well  indicated  by  "rupes"  and  iThTpr]v,  simply 
and  without  adjunct,  had  Parnassus  been  (which  it  was  not) 
previously,  as  Etna  was  in  our  context,  the  subject-matter  of 
discourse.     See  Rem.  on  "  Cyclopea  saxa,"  1.  205. 

YaSTOSQUE    AB    RUPE    CYCEOPAS    PROSPICIO. Not    PROSPlf'TO 


r);ll-fi49  TArTTT— foRXA]  BOOK  TTT.  :,().', 

AH  RUPE,  but  CYCLOPAS  A 15  RUPE.  Acliaemeuides,  from  his 
liiding-place  in  tli6  woods  looks  out  on  the  Cyclopes  tending 
their  herds  on  Etna.  Compare  Tibull.  4.  1.  56,  of  the  same 
Polyphemus  "  Aetneae  Neptimius  incola  rupis  ;  "  and  Ovid, 
Met.  4.  188,  of  the  same  : 

"  ille  quidem  totam  fremebundus  ohambulat  AetnaDi, 
praetentatque  manu  silvas,  et  luminis  orbus 
riipiliKs  inciirsat," 

/.  <".,  "rupibus"  Aetnae.  Polyphemus  and  his  brethren  inhabited 
the  sides  of  Etna,  and  did  not  come  down  to  the  plain  or  sea- 
sliore  except  on  rare  occasions.     See  Hom.  00.  9.  7  /  J  .• 

oAA"  017'  v\l/ri\wv  opetniy  uatovcTi  Kapr)va. 

And  compare  vv.  644,  655,  675.  Ah  rupe  thus  joined  to 
CYCLOPAS  not  oidy  enhances  vastos,  but  affords  the  fine  con- 
trast of  Achaemenides  in  the  woods  (ix  silvis,  vs.  646)  and  the 
Cyclopes  on  the  side  of  Etna ;  join  ab  rupe  to  prospicio,  and 
you  not  only  take  from  the  strength  of  "sastos,  but  leave  the 
C vclopes  without  any  determinate  position  in  the  picture  ;  and,  a 
still  worse  consequence,  place  Achaemenides  exactly  where  he  is 
most  likely  to  be  seen  by  the  Cyclopes.  The  picture,  although 
not  the  grammar,  is  similar  to  that  of  Ed.  1.  7,  where  Meli- 
boeus  lying  in  the  grotto  looks  out  at  his  goats  browsing  on  the 
side  of  the  mountain  : 

"  non  ego  vos  posthac,  viridi  proiectus  hi  anfro, 
dumosa  pendere  prociil  de  rupe  videbo." 

Ah  rupe,  oy/  the  mountain,  exactly  as  Eel.  i.  J.  4  •'  "  vicino 
ab  limite  sepes"  [on  your  neighbour's  mearing]. 

SoNiTUMQUE  pedum  vocemque  tremisco  (vs.  648),  /.  (?., 
soNiTUM  PEDUM  vocisque.     Compare  Hom.  Od.  9.  ^57  : 

5ei(TavTwi'  (pdoyyov  t6  fiapuv  avrov  re  ntKoopov, 

and  verse  669.     Sonitum  pedum  =  Ital.  calj/estio. 

Baccas  t.apidosaque  corna  (vs. 649). — Endiadys  for  baccas 
lapidosas  corni.  The  ronuis  mascida  [kornelki ruche)  grows  wild 
in  Sicily,  Italy,  and  even  in  Germany,  at  the  present  day.     Its 


oOa  AENEIDEA     [G56-Co8  vasta— adempt. 

oblong,  red,  shiuiug  berries,  consisting  of  little  more  than  a 
mere  membrane  covering  a  large  and  liard  stone,  are  sold  in 
the  streets  of  the  Italian  towns.  "  Bad  enough  food  for  a 
hungry  man  !  "  said  I  to  mj^self,  as  I  spat  out  some  I  had 
bought  in  Bassano,  and  tasted  for  the  sake  of  Achaemenides. 


656-658. 

VASTA  SE  MOLE  MOVENTEM 
FASTOREM  POLYPHEMUM  ET  LITTORA  XOTA  PETENTEM 
MOXSTRUM  HORRENDUM  IXFORME  INGEXS  GUI  LUMEN  ADEMPTUM 


Yasta  SE  MOLE  MOVENTEM. — Jlon'jig,  uot  /cith  vast  size,  but  wif/t 
vad  exertion,  viz.,  with  all  the  power  of  a  great-sized  man,  -vnth 
the  muscular  exertion  of  a  giant.  See  Rem.  on  "  ingenti  mole," 
and  compare  Stat.  Theh.  9.  225  : 

' '  ventum  orat  ad  flTivium  ;  solito  tunc  plcnior  alveo, 
signa  mali,  maffna  se  mole  Ismenos  agehnf.'''' 

Sil.  12.  151  : 

"  tradunt  Herculea  prostrates  mole  gigantes 
iellurem  iniectam  quatere,  et  spiramiiip  anhelo 
torreri  late  campos." 

Liv.  8.  lo  :  "  Camillus  ad  Pedum  cum  Tiburtibus,  maxime 
'\alido  exercitu,  imuoro  mole,  quanquam  aeque  prospero  eventu, 
pugnat"  (^  where  Walker's  edition:  "maiore  certamine"  [/jreater 
trouhle,  greater  /cork,  greater  difficulty,  viz.,  than  that  with  which 
his  colleague  Maenius  had  fought  elsewhere]) .  Stat.  Theh.  5.  Iflfl : 

"  audet  iter,  magiiique  sequens  vestigia  mutat 
Herciilis,  et  tarda  qiiamvis  se  moh  ferentem, 
vix  cursu  tener  aequat  Hylas." 


Aen.  7.  3o 


tantae  nxills  prat  Pioniaiiam  condere  genteni." 


656-658  VASTA — ADKiiri.]        BOOK  III.  ,507 

[«'#/#f<'r]  Vasta  se  mole  moventem, — Mole,  i.e.,  magni- 
tudiue,  bull-,  or  rather,  hulh  and  n-eight  taken  together.  See  VaL 
Flacc.  2.  23  : 

.     .      "  scopulis  scd  maximus  illis 
horror  abest,  Simula  pressus  tellure,  Tji^hoeus. 
hunc  profugum,  ct  sacras  rcvomentcm  pcctore  flammas, 
lit  nicmorant,  prensum  ipse  comis  Neptiinus  in  altum 
abstulit,  implicuitqiie  vadis  :  totiesquc  crucnta 
Mok  resurgentem,  torqueiitemque  anguibus  imdas 
Sicanium  dedit  usque  fretum,  cuiuqiie  urbibus  Aetuani 
intulit,  era  preniens  " 

[rkiiuj  fKjfnn  in  bloody  bulk'].  In  this  instance,  at  least,  moles 
cannot  be  either  efort  or  appamtus,  for  effort  could  not  be 
bloody,  and  Typhoeus  has  no  apparatus.  See  also  Senec.  Kcir. 
Oct.  lfili.2  (Hercules  speaking)  : 

"  his  mundus  humeris  seilit ':  haec  ntolcx  mci  est  r 
haecne  ilia  cervix  ?  has  ego  opi)osiii  manus 
caelo  rucnti  r" 

MONSTRUM  HORREXIJUM  INFORM E  IXGEXS  CUI  LLMEX  ADEMP- 

TUM. — Such  another  monster,  with  the  exception  of  the  blindness, 
as  the  giant  Hidimbo  of  the  Sanscrit  poem:  "Der  misgestaltete, 
breitaugig,  grasslich,  abscheulich  auzusehen"  ("derKampf  niit 
dem  Eiesen  ;  aus  dem  Mahabharat,"  translated  by  Windisch- 
mann,  Frankf.  am  Main,  1816). 

MoxsTRUM  HORREXDUM. — Compare  Aesch.  Pivm.  Vinet.  Jo2 
(of  Typhon)  :  Au'iov  rtpoc. 

Cui  LUMEX  ADEMPTUM. — A«  our  author  has  used  the  word 
LUMEx  so  lately  as  verse  635, 

TELO  LIMEX  TKUEHK.VMrs  ACfTO 
INGENS, 

to  express  the  eye  or  eyeball  of  Polyphemus,  and  am  he  uses  it 
almost  immediately  again  no  less  than  twice  in  the  same  sense, 
verse  663  : 

UMIMS  EFFOSSl  I'lAIULM  LAVIT  I.VDE  CUUOUEM  ; 

verse  677  : 

CEHNIMfS  AST/iATES  NEQVIcm  AM  LVMINi;  TOKVO 
AKIN A EOS  rUATKES, 


508  AENEIDEA       [656-658  vasta— adempt. 

and  as  lumen,  so  understood  in  our  text,  affords  the  so  well- 
fitting  picture:  horrid,  deformed  monster,  rendered  still  more  horrid 
and  deformed  by  the  gouging  of  his  single  eye  (liimixis  effossi), 
so  the  almost  unavoidable  conclusion  was,  that  lumen  in  oiu* 
text  is  eye  {eyeball),  and  the  object  presented  to  us  by  lumen 
ADEMPTUM  the  eyeless  socket  of  Polyphemus.  Hence,  (1), 
Forbiger's  "Henry  [Tvelve  Years'  Voyage,  3.  p.  46;  eiPhilol. 
11.  p.  638)  LUMEN  non  per  oculum  vult  explicari  sed  per  the  light 
of  day,  das  tageslicht  .  .  .  sed  vv.  635  et  663  vulgarem  explica- 
tionem  videntur  iuvare;"   (2),  Caro's 

"  ch'  avea  come  una  grotta  osciira  in  fronte, 
in  vece  d'  occhiu  ;  " 

(3),  Conington's  "  another  novelty  is  proposed  by  Henry,  who 
understands  lumen  not  of  the  eye,  but  of  the  light  of  day,  .  .  . 
but  the  use  of  lumen,  vv.  635,  663,  confirms  the  old  interpre- 
tation"; and  even  (4),  the  quotation  of  our  text  by  Gesner  in 
his  Lexicon  among  the  examples  of  lumen  used  "  pro  oculo." 
For  my  adherence,  even  in  the  face  of  all  this  authority,  to  the 
opinion  expressed  in  my  "  Twelve  Years'  Yoyage  "  let  the  fol- 
lowing examples,  in  not  one  of  which  can  the  expression  lumen 
adimere  mean  "to  take  away  the  eyeball,"  be  my  justifica- 
tion,    (ff  j,  Ovid,  Met.  3.  333  : 

..     .     .     "  g-ravius  Saturnia  insto, 
nee  pro  materia  feitur  dolnisse  :  suique 
iudicis  aetenia  damnavit  hniiliia  noctc. 
at  pater  omnipotens  (neque  cnim  licet  irrita  cuiquam 
facta  dei  fecisse  dec)  pro  In  mine  adempio 
scire  futnra  dedit" 

(where  we  have  the  same  twu-fuld  use  of  lumen  as  by  our 
author,  viz.,  in  '*  lumina,"  to  signify  eyeball,  and  then  again 
immediatclj^  in  "  lumine  "  to  signify  the  light  (viz.,  as  seen  by 
the  eye),  the  sight^.     (/b).  Prudent.  Diptych.  189  : 

' '  hie  lupus  ante  rapax  vestitur  vellere  molli : 
Saulus  qui  fuerat  fit  adempto  lumine  Paulus" 

[the  light  (viz.,  as  seen  by  the  ere),  the  sight j.     ;€»),  Prudent. 

Psi/choin.  : 


(i,56-658  VASTA— ADEill'T.]         BOOK   III.  509 

"  hunc  lumlne  (idempto, 
etfossisque  ocuKs,  velut  in  caligine  noctis 
caecum  eiTare  sinit" 

where  the  sense  is,  fJio  Ughf  'i.e.,  the  sight)  hclng  taken  away,  and 
the  eyes  dug  oat,  and  where  Prudentius  having  in  mind  the 
Horatian  warning  ("  decipit  exemplar  vitiis  imitabile"),  eschews 
the  example  set  him  by  Virgil  and  Ovid,  and  instead  of  using 
the  same  word  in  the  same  passage  first  in  one  sense  and  then 
in  another,  expresses  the  two  different  senses  by  two  different 
words — the  light  as  seen  by  the  eye,  i.e.,  the  sight,  by  lumen, 
and  the  eye,  i.e.,  the  eyeball,  by  oculus.  («f),  Ovid,  Trist. 
If.  If.  If5  (speaking  of  Augustus's  clemency  in  sparing  his  life)  : 

•■  idt^ue  dcus  sentit  :   pro  (^uo  uec  lumen  ademptuiu  est, 
nee  mihi  detraclas  possidct  alter  opes  " 

[the  light,  in  the  sense  of  tife'].     (e),  Id.  Ibis,  27o  : 

"  ut  duo  Phiiiidae,  (juibus  idem  Innwn  advinll, 
qui  dedit 

[the  light,  in  the  sense  of  aigld].  And,  (^),  Lucret.  3.  1042 
(of  Xerxes)  : 

"  ille  quoque  ipse,  viaiu  qui  quondam  per  marc  magnum 
stravit,  iterque  dedit  legionibus  ire  per  altum, 
ac  pedibus  salsas  docuit  superare  lacunas, 
et  contempsit,  equis?  insultans,  murmura  pouti, 
hiiii.uic  ndeiiqjto,  animam  moribundo  corpore  fudit  " 

[the  light,  in  the  sense  of  ///e]. 

Adimere  lumen  being  in  no  one  of  these  instances  to  tata- 
tlie  eye  oat  of  tJie  .^oc/xet,  but  in  every  one  of  them  to  take  airay  tlif 
light,  either  in  the  sense  of  blinding  or  in  the  sense  of  killing  ; 
and  to  take  away  the  light  in  the  sense  of  to  blind  affording 
in  our  text  a  sense  quite  as  harmonious  with  the  context  as  to 
take  away  the  light  in  the  sense  of  taking  the  eyeball  out  of  the 
socket,  with  what  vis  consequcntiae  is  adimere  lumen — of  the 
use  of  which  phrase  in  the  sense  of  to  take  the  eye  out  of  the 
socket  not  so  much  as  one  single  instance  lias  yet  been  adduced 
— intorpri'tcd  in  mir  text  to  fake  tlir  njc  out  ni'  fin'  xochfl .' 


olO  AENEIDEA     [656-658  vasta— adempt. 

As  (n),  adimere  lumen  is  to  take  aa-ay  the  Uglit,  in  our 
text,  and  Ovid,  Met.  3.  330,  and  Ihis,  quoted  above,  in  the  sense 
of  blinding  ;  and  Lucr.  3.  1042,  and  Ovid,  Trlnt.  !j..  4.  4<5,  quoted 
above,  in  the  sense  of  killing,  so  (l>),  in  Ovid's  paraphrase  of 
our  text,  Met.  llj..  107,  where  this  same  Polyphemus  says  of 
himself  : 

"  qnam  nnlluni  aut  leve  sit  damninn  niihi  h(cls  adcitiptrtc," 

no  less  than  in  Ovid's  {Met.  3.  515) 

"  tenebi'asqiie  et  cladeni  liicis  ademptnc 
obiicit  [viz.,  Tircsiae]," 

adimere  lueem  is  to  take  aicai/  the  tight  in  '(h&  sense  of  blind- 
ing ;  and  (e),  Claud.  Ijaa>i  ^erenae,  '2!^  (still  of  this  same  Poly- 
phemus) :  "  luinlne  Jrandatiis  Cyclops,"  fraudare  lumine  is  to 
eheat  of  the  light,  in  the  same  sense  ;  and  (d),  Ovid,  ex  Pont. 
1.  1.  53  : 

"  alter,  ob  biiic  similein  j;r«r«<«s  luni'me  culijain, 

clamabat  media,  se  mcniisse,  via. 
tj,lia  caelestes  fieri  praeconia  gaudent, 

lit,  sua  qiiid  A'aleant  niunina,  teste  probent. 
sacpe  levant  poenas,  evcptaqvLO.  lumina  reddunt," 

privare  lumine  and  eripere  lumina  are,  respectively,  to 
deprive  of  the  light,  and  to  maieh  awaij  the  light,  in  the  same 
sense;  reddere  lumina,  to  restore  the  light  so  snatched  away ; 
and  {e),  Plin.  N.  II.  7.  37  :  "  Magna  et  Critobulo  fania  est 
extracta  Philippi  regis  oculo  sagitta  et  citra  deformitatem  oris 
curata  orhitate  luminis,'^  orbitas  luminis  is  deprivation  of 
light,  in  the  same  sense ;  while  (jf"),  Liv.  4.  3  :  "  ecquid  sentitis 
in  quanto  contemptu  vivatis?  Lucis  vobis  hiuus  partem,  si 
liceat,  aditnant :  quod  spiratis,  cj^uod  vocem  mittitis,  quod  formas 
hominum  habetis,  indignantur,"  adimere  lucem  is  to  take 
away  the  light,  in  the  sense  of  killing ;  [g],  Gic.  pro  Hose.  Amcr.  : 
"  cui  repente  caelum,  solem,  aquam  terramque  ademertint,"  adi- 
mere caelum  et  solem,  to  take  away  the  sky  and  the  sun  (i.e., 
the  light),  in  the  sense  of  killing;  and  (#i),  Aen.  12.  935  : 

"  ct  mr,  sen  covpiis  spiiliiilmn  lurn'mc  minis, 
irddt.'  luri;- ,'" 


656-658  VA8TA.— ADEJin.]     BOOK  ITI.  511 

spoliare  lumen  =  to  despoil  of  the  Uyhf,  in  the  same  sense; 
and  (#),  Ovid,  2Iet.  1.  720  (of  Argus)  : 

' '  quodqiie  iii  tot  lumina  lumen  liabebas 
c.rtiitrfiini  est ;  centumqiie  oculos  nox  occupat  una" 

extinguere  lumen  is  to  put  out  the  light,  in  the  sense  of  kill- 
ing, advantage  being  taken  in  the  last-quoted  passage  of  this 
very  double  sense  of  lumen ,  which  has  so  cheated  the  Virgilian 
commentators,  to  make  the  pun  "  lumina  lumen." 

It  is  this  very  lumen  adimere  which  the  author  of  the 
Orphic  Argonautics  has  expressed,  verse  673,  by  the  phrase 
(pLOTvg  aTTovoCT^t^tU'  avyiig  : 

i>ivei  Se  oi  wnaffav  arriu 
apya\ioio  KuTov.    <^cotos  S     airevoacpKTav  avyas, 

and  Laberius  ;Aul.  Grell.  10.  17  by  the  rather  strange  word 
elucif  icare  : 

"  sic  ego  fulgentis  spleudorein  peeuuiae 
volo  cliicijican-  exitiiiu  aetatis  mcao."" 

If  it  is  a  defect  in  style,  as  no  doubt  it  is,  to  use  the  word 
i.UMEN  in  the  sense  of  liylit  i.e.,  si(/ht\,  the  same  word  having 
been  just  used,  and  being  soon  to  be  used  again,  in  the  sense  of 
ei/e  (i.  e.,  eyehall),  it  had  been  a  worse  defect  to  reiterate  here  the 
precise  mode  in  which  the  sight  had  been  lost,  that  precise  mode 
being  fresh  in  the  reader's  recollection,  and  if  it  were  not,  being 
to  be  recalled  immediately  by  the  washing  out  of  the  gore  of  the 
socket  only  five  lines  further  on. 

Our  author's  cui  lumex  ademptum,  rightly  understood,  is 
neither  too  particular  nor  too  vague  ;  neither  on  the  one  hand 
unnecessarily  obtrudes  on  us  the  lacklustre  eyeless  hole,  nor  on 
the  other  contents  itself  like  Lucian's  ti-Sfijc  ttjv  oijjiv  (Lucian, 
9.  1.  2  (Doris  to  Galatea)  :  h  Tvoifxtvi  Kai  ci/Sett  t»;v  o(//ti/  koAjj 
fSo^ac,  i7ri(f)6ovog  oisi  jiyovtvaiy  with  reminding  us  that  the 
Cyclops  ^^'as  b/iiu/.  It  is  the  juste  milieu  ;  presents  us,  in  as  few 
words  as  possible,  with  the  picture  of  the  Cyclops  who  has  lost 
his  sight  by  violence  ;  tlie  tilinded  Cyclops.  The  Manes  of  \'\v- 
gil  will,  therefore,  I  should  liope,  rather  be  obliged  to  me  tlum 

ULNKV,  AI..\KU>KA,   VOL.    11.  '■'<■■> 


522  AENEIDEA      [656-658  vasta— adeiipt. 

have  a  grudge  at  me,  for  the  "  proposed  novelty,"  a  novelty, 
after  all,  not  so  very  novel,  («),  the  identical  expression  having 
been  applied  by  Alexander  Ross  (Rossaeus)  in  one  of  the  cantos 
of  the  second  book  of  his  Christias  to  a  case  in  which  there  was 
no  scooping-out  of  the  eye,  viz.,  the  ease  of  St.  Paul : 

.     .     .     ' '  turn  subitus  vibratm-  ab  aetbere  f ulgur 
quod  iuveuem  deturbat  cqiio,  mox  Itmio/  ndcniit ;  " 

[h),  and  the  closely  related  expression  "  egens  lucis "  having 
been  applied  by  no  less  an  authority  than  Statins  to  this  same 
Polyphemus  in  such  a  manner  as  to  exclude  all  notion  of  scooped- 
out  eyeball,  it  not  being  Polyphemus  himself  but  only  Polyphe- 
mus's  hand  which  is  stated  to  be  "egens  lucis,"  i.e.,  blind  [Theh. 
0.  716)  : 

''  quale  vaporifeia  suxviiu  Polypbemus  ab  Aetna 
l/<cis  v(je)»te  manu  tamcn  in  vestigia  puppis 
auditae  iuxtaque  inimicum  exegit  riyxem  ;  " 

as  well  as  (c)  the  cognate  expression  "  spoliata  visu,"  despoiled, 
not  of  I/i's  oi/c,  hut  of //is  siyht  [i.e.,  lumine),  to  a  blinded  ele- 
phant, by  Silius,  9.  597  (ed.  Rup.) : 

"  anna  virique  simul  upo/Udaqnc  belua  ris/f 
stcmuntur  subita  (miserandum  I)  mixta  ruina  ;" 

and  {li)  the  cognate  expression  "auditus  non  adimeret"  applied 
by  Tacitus,  Annal.  13.  5,  to  the  curtain  behind  which  Agrippina 
overheard  the  debate  of  the  senate :  "  qui  in  palatium  ob  id  voea- 
bantur,  ut  adstaret  abditis  a  tergo  foribus,  velo  discreta,  quod 
visum  arceret,  iiuditii>i  iioii  (idimervf ;''''  and,  (e),  the  cognate 
pression  "  viduata  lumine  "  to  the  dark  realms  of  Proserpine,  by 
Silius,  3.  601  (of  Vespasian,  Jupiter  speaking)  : 

"  nee  Stygis  ille  laeus  vid/iat/iquc  Innunv  reguu, 
sed  superum  sedes  nostrosquc  tcnebit  bonores." 

Lumen  being  thus  shown  to  mean  not  the  eye  but  the  daj'- 
light,  it  becomes  unnecessary  to  refer  to  the  precise  parallel, 
4.  181,  "monstrum  horrendum,  ingens,"  or  to  the  Homeric 
prototype,  Od.  0.  100,  koi  yap  Oavf.i    iTiTvuTo  —tAwoMM',  as 


659-660  TKuxcA— OTEsJ  EOUX  111.  .5I3 

proof  that  in  gens  belongs,  not  as  somewhat  wildly  imagined  by 
Key  {Lat.  Gr.,  §  973),  to  lumen,  but  as  generally  acknowledged 
to  MONSTRr>[ ;  and  no  less  unnecessary  to  discuss  the  equally 
fantastic  gloss  of  Pierius :  "trunca  pinus  gestata  manu  kegit 

ADEMPTUM  LUMEN." 


659-660. 

TRUNCA  MANUM  PINUS  REGIT  ET  VESTIGIA  FIRMAT 
LANIGERAE  COMITANTUR  OVES 


VAR.  LECT. 

MAxrii  II  i-i  ;  cod.  Canon.  (Butler).  Ill  Qiiinctil.  Inst.  ,y.  4.;  Prinu.  : 
Yen.  1470,  1471,  1472,  1475;  MU.  1474;  Aldus  (1514)  ;  P.  Manut.  ; 
Bersm.  ;  D.  Heins. ;  N.  Heins.  (1670,  1671,  1676)  ;  Philippe  ;  Burm.; 
Pott.  ;  Cod.  Camerar.  (Bersm.) 

MAXTJ  I  Pal.,  Med.  (M  siqierscr.)  II  I  ?.  Ill  Serv.  ;  X.  Heins. 
(1704);  Heyn.  ;  Brunck  ;  Wakef.  ;  Dorph.  ;  Wagn.  (1832.  1861): 
Gossrau;  Lad.;  Haupt ;  Ribb.  ;  Coningt. 


The  reading  is  undoubtedly  manim,  not  manu.  See  Uuinct. 
I  nut.  S.  If  :  ''  nam  quod  illud  cur})us  mente  concipiam  cuius 

TKVNCA  M.4.XUM  I'lNUS  REGIT," 

where  ihunca  al\nu  pinus  regit  would  make  no  sense,  and 
where  therefore  the  second  m  of  MANU>r  cannot  be  due  to  the 
mistake  of  a  scribe,  but  must  be  from  Uuinctilian's  own  hand. 
To  Wagner's  question  :  "  quorsinn  manus  a  baculo  regenda 
fuisset?"the  answer  is  easy:  viz.,  the  stick  guides  his  hand, 
and  by  means  of  his  hand,  himself,  exactly  as  Aeneas,  10.  218, 

'■  ip.-c  suduus  claviimquu  regit,  velisqut'  miiiistrat,"' 

;3o* 


514  AENEIDEA  [659-660  tkunca— ovks 

directs  the  rudder,  iind,  by  means  of  the  rudder,  the  ship.  The 
Cyclops  follows  the  guidance  of  the  pine-trunk  which  he  holds 
in  his  hand,  /.  c,  feels  his  way,  gropes  his  way,  with  the  pine- 
trunk  ;  and,  therefore,  precisely  is  the  pine- trunk  said  to  govern 
his  hand,  to  direct  his  hand,  i.  c,  by  necessary  implication,  to 
direct  or  guide  himself.  Compare  Anthoh  Pal.  (ed.  Diibner), 
y.  298,  where  the  blind  man  says  : 

(TKiTTdiv  /xf  TTpos  vrjov  avT^yayiV,    ovra  ^i^rfKov 
ov  fxovvov  rtXiTTis,  oAAa  Kai  7}e\iuv 

[;y?^  stick  led  me  up  to  the  temple,  viz.,  regendo  nianum]  ;  and 
Prudent.  Diptych.  137  : 

' '  it  mare  per  medium  Domiuus,  fluctusque  liquentes 
calce  terens,  iubet  instabili  descendere  cumba 
discipulum  ;  sed  mortalis  trepidatio  plautas 
mergit  :  at  ille  tiianum  regit,  vt  vestigia  Jiniuit," 

in  the  former  of  which  passages  we  have  the  stick  leading  the 
blind  man,  while  in  the  latter  we  have  not  only  the  very  words 
"  manum  regit  et  vestigia  firmat,"  but  those  words  in  the  same 
order  wath  respect  to  each  other,  and  occupying  the  same  posi- 
tion in  the  verse  which  they  occupy  in  our  text. 

The  reading  jnlaku  suggests,  say,  rather,  actually  presents, 
the  absurd  picture  of  the  blind  man  directing  his  director,  direct- 
ing with  his  hand  the  stick  which  he  puts  forward  at  random, 
in  order  to  be  directed  by  the  information  which  it  conveys  to 
his  hand,  and  through  his  hand  to  himself.  It  is  only  the  see- 
ing man  who  directs  his  stick,  as  Tacit,  i/^/.  1.  7'J  :  "  sed  turn 
liumido  die,  et  soluto  gelu,  neque  conti,  ne(|ue  gladii,  quos 
praelongos  utraque  nuoui  regunt,  usui,  lapsautibus  equis,  et 
cataphractarum  pondere."  I  need  hardly  add  that  wliilc  the 
construction  manum  regere  is  not  only  simple  and  natural, 
but  usual  [compare  Sen.  Hoc.  Oct.  813  (Dejanira  about  to  take 
revenge  on  Hercules)  : 

"  aderit  noverca  [Iimo],  quae  man/'s  nostras  irgcft, 
nee  invocata." 

Claud.  ^  Cons.  Honor,  p.  o8  : 

'"  et  casus  artesque  dooot,  quo  rJixtra  regatur 
si'loic.  qu'j  fluctus  pessiul  modLramiuc  I'alli."* 


6.59-000  TiirycA—OTKs]  'nOOTv   TTT.  r,\r, 

Prudent.  Cof^fr.  Si/inin.  ?.  1R'^  .- 

.     .     .     "  '  lion  occidet,'  inquit, 
'  inteiior  qui  .spirat  homo  ;  luet  ille  porenne 
supplieiiim,  quod  subieetos  male  rexerif  art  us  '  "], 

.*iO  either  of  the  constructions  necessitated  Lv  the  readino-  manu, 
viz.,  either  the  construction  regit  [euni]  et  firmat  vestigia,  or 
VESTIGIA  kegit  ET  FIRMAT,  is  as  awkward  and  unnatural  as  it  is 
unusual.  Neither  can  it  be  necessarj  to  dwell  ujDon  the  perfect 
symmetry  of  the  verse 

TltlXCA  MAMM  I'lXX'.S  KEfilT  ET  VESTIGIA  FIRMAT, 

in  which  vestigia  answers  to  lArAxiM,  and  firmat  to  regit,  or 
upon  the  fact  that  regit  manu.m  et  vestigia  firmat  presents, 
better  than  either  maxu  regit  [eurn]  et  vestigia  firmat  or 
MAXu  regit  et  firmat  VESTIGIA,  the  image  of  Polyphemus 
groping  his  way  with  the  pine-trunk :  but  it  may  not  be  amiss 
to  remind  those  who,  with  Conington,  still  find  it  "  difficult  to 
.■^ee  how  the  staff  guides  the  hand,"  and  who  still  inquire,  witli 
Wagner,  ''  quorsum  manus  a  baculo  regenda  fuisset,"  and,  witJi 
both  those  editors,  as  well  as  with  Forbiger  in  liis  latest  edition, 
read  manu,  (1),  that  it  is  not  the  ej^es  alone  of  a  blind  man 
which  are  blind,  but  his  whole  body,  and  especially  his  feet  and 
liands  [see  Eurip.  Hec.  10U9  (ed.  Witzschel),  of  Polymestor  : 

oi//ei  viv  avTiK    ovTa  Sccfx.araif  napos 

TvipAov  rv(p\ca   (rreixovTa  wapafpopai  ttoSi. 

Stat.  n<'h.  6.  710  (of  Polyphemus  himself)  : 

"  quale  vaporifera  ^^axum  Polyphomus  al)  Aetna 
f'tcis  eyente  manu  tanien  in  vestigia  puppis 
auditae  iuxtaque  inimicum  cxou-it  Ulyxcni"]  ; 

and  ('4;,  that  it  is  not  accidentally  our  author  uses,  in  order 
to  express  the  dii-ection  and  government  of  Polyphemus's  limbs 
by  the  pine-tree  trunk,  the  very  word  commonly  used  by  other 
authors  [as  Cic.  de  Rcpuhl.  3J^{8)  :  "  Deum  te  igitui-  scito  esse  : 
si  quidem  deus  est,  qui  viget,  qui  sentit,  qui  meminit,  qui  pro- 
videt,  qui  tam  regit  et  moderatur  et  movet  id  corpus  eui  prae- 
po.situs  est  quam  hunc  mundum  ille  princeps  deus."  Senec. 
Troad.  39^  : 


516  AE:N'ETT)EA  [r,.-)9-66n  truxca— oves 

"  lit  mibes  gravidas,  qiias  modo  vidimus. 
Arctoi  Boreae  dissipat  impetus, 
sic  hie,  quo  ref/lm/(r,spirifits  effluot"], 

and  even  used  bj  our  author  liimself  elsewhere  (as  4.  336 : 
"  dum  spiritus  hos  nr/it  avtiiH'''),  to  express  the  direction  and 
government  of  the  limbs  of  living-  creatures  generally  by  the 
internal  vivifying  spirit,  but  intentionally  and  in  order  to 
lieighten  the  contrast  between  Polyphemus  under  the  direction 
of  his  own  intelligent  will  and  Polyphemus  under  the  direction 
of  a  staff ;  in  other  words,  between  Polj-phemus  seeing  and 
Polyphemus  blind.  That  there  is  no  word  of  sympathy  with 
the  unhappy  Cyclops  is  only  what  was  to  be  expected  from  a 
poet  belonging  to  and  writing  for  a  people  whose  highest  en- 
joyment it  was  to  sit  in  the  circus  and  look  on  while  wild  beasts 
tore  culprits  to  pieces,  or  gladiator  killed  gladiator  at  the  word 
of  command. 

The  determination  of  the  true  reading  of  our  text  detennines 
the  true  reading  of  Prudentius's  imitation.  Diptych.  137  : 

"  it  mare  per  medium  Dominus,  fluctusque  liquentes 
calce  terens,  iubet  instabili  descendere  cumba 
discipulum  ;  sed  mortalis  trepidatio  plantas 
mergit;  at  ille  nmninii  regit  et  vestigia  fii'mat," 

where  the  imitation  of  Virgil  is  plain,  and  yet  where,  if  we  read 
"manu"  instead  of  "manum,"  first  we  obtain  a  quite  diiferent 
sense  from  Virgil's,  "  manu  "  and  "  vestigia  "  then  being  no 
longer  referrible  to  one  and  the  same  person,  but  "  manu  "  be- 
coming the  hand  of  Christ,  wliile  "  vestigia  "  are  the  steps  of 
Peter ;  and  secondly,  lose  the  essential  part  of  the  picture,  which 
Prudentius  plainly  intended  to  set  before  us,  viz.,  that  Christ 
took  Peter  by  the  hand,  held  Peter's  hand  in  his,  and  so  sup- 
ported and  led  him  on. 

Laxigerae   coMiTAxruK    ovES. — Compare    Callim.    fragm. 
127,  Bentley's  ed.  : 

apvf  s  rot,  <pi\e  Kovpe,   0|U7jAi/C6y,   apves  eraipoi 
effKov'   fVYipiO/xoi  5'  av\ia  Kai  jioravai- 


061  DE  coLLo— PK.vDr.r]  BOOK  III.  517 


661. 

DE  rOLT.O  FISTULA  PENBET 


7'^  7?.  LECT. 

T)E  COLLO  FISTULA  TEXDET  I  Pal.  All  the  "  codiccs  antiqui"  of  Pierius 
t\xcept  one  ("  sunt  qui  carmen  hoc  ut  nothum  expungant.  Id  tamen 
in  plerisqiie  codicibus  antiquis  habetur,  praeterquam  in  uno  [qu.  the 
Vat.  Fr.  ?'\  ubi  versus  hac  penthemimeri  clauditur,  sol.vmenql'E 
JiALi,"  Pierius).  II  2  (Gud.  70,  Dresd.),  and,  according  to  my  recol- 
lection, all  the  second  class  codices  I  have  examined.  I  have,  however, 
written  memoranda  of  no  more  than  the  two  specified.  Cod.  Canon. 
(Butler).  III.  According  to  my  recollection,  all  the  incunabula  I 
have  collated.  I  have,  however,  nowi'itten  memoranda  of  them,  except 
Aldus  (1514),  who  has  oves  :  e.v  sola  voluptas  :  solamenque  mali 
DE  coLLO  FISTULA  FEXDET  ;  La  Corda  ;  Rob.  Stephens. 

I)E  COLLO  FISTILA  PE>-BET   OMITTED  I   Vat.,*  M('<1 

i)F   COLLO   FISTULA   PENDivT    OMITTED    OR    STIGMATIZED   III 

Fabric.  ;  P.  Manut. ;  D.  Heins.  ;  N.  Heins.  (1670) ;  Heyue  ;  Brunck  ; 
AVakef.  ;  Weichert ;  Yoss ;  Wagn.  (ed.  Heyn.,  ed.  1861)  ;  Thiel ;  Forb.  ; 
Slipfle ;  Lad.  ;  Haupt ;  Pvibb.  ;  Coningt. 


I  believe  the  hemistich  to  be  genuine  ;  the  pipe  hanging  from 
the  neck  being  required  to  complete  the  pictm-e  of  the  sliepherd 
(see  Manil.  5.  llo  : 

"  necnon  et  cidtus  pecorum  nascentibus  addiint, 
pastoremque  smuii  gencrant,  cwifstiila  coUo 
haereat,  et  voces  altcma  per  oscula  ducat"), 

especially  of  the  shepherd  Polj'phemus,  who  was  not  only  emi- 


*  The  words  de  collo  fistula  pen'det  have  been  supplied  in  a  modern  charac- 
ter l)y  a  later  hand.  I  do  not  find  tlie  erasure  of  three  or  four  letters  whicli  has 
Ix'on  mentioned  by  Eibbeck,  who  seems  to  me  to  have  taken  for  erasure  a  certain 
roughness  of  the  parchment  similar  to  that  which  is  obscrvabb-  in  the  sanu-  folio  in 
places  where  there  never  was  either  wiitiug  or  erasure. 


51S  AEXETDEA  [Gfil  hf.  cnu.o— rExi.KT 

nentl}'  musical  (Lucian,  9.  1.  3  :  o  ce  noAui^jj/uoc  ra  te  aWa,  Kut 
/.lovaiKo^  i(TTt),  but  actually  represented  both  by  painters  and 
poets  as  playing  on  or  at  least  carrying  tbis  very  instrument,  as 
Theocr.  Idt/N.  11.  38  (Polyphemus,  of  himself)  : 

ffvpiaSev  5"  cos  ovtis  fTrt(TTa/j.ai  caSe  KvKXtinroiv . 

Philostr.  Icon.  Ct/cl.  (of  Polyphemus)  :  Kai  i]  /rnv  avpiyt,,  jrt 
VTTO  fjiaXi]g,  Kai  OTptjuei.  ecrri  S'  avrio  7roifXiviii.ov  aofxa.  To  the 
rational  probability  is  to  be  added  the  matter  of  fact  that  the 
hemistich  is  found,  according  to  my  recollection — for  in  this  case 
I  did  not  take  written  memoranda — not  merely  in  all  the  second- 
class  codices  I  have  collated,  as  well  as,  with  the  exception  of 
Basel,  1586,  in  all  the  incunabula,  but  even  in  the  Palatine  MS., 
and,  according  to  Pierius  (see  Vav.  Led.,  above)  "  in  plerisque 
codicibus  antiquis,  praeterquam  in  uno  ubi  versus  hac  penthe- 
mimeri  clauditur  :  solamexque  mali."  Having  recognized  the 
hemistich,  I  go  a  step  farther  and  find  in  it,  that  is  to  say  in  the 
FISTULA  suspended  from  the  shepherd's  neck,  a  much  better 

SOLA  VOLUPTAS  SOLAMENQUE  MALI  than  in  LANIGERAE   COMITAX- 

TUR  ovES  [Luer.  5.  1405  (ed.  Lachm.)  : 

"  et  vigilantibus  hinc  aderant  solacla  somni, 
flucere  multimodis  voces  et  flectere  cantus, 
et  supra  cahnnos  unco  ])ei'fMirrere  Liliro  "]. 

and  accordingly  take  the  structure  to  bp.  not  lanigerae  comi- 

TAXTUR  OVES,  EA  SOLA  VOLUPTAS  SOLAMEXQUE  MALI,  but  LANI- 
GERAE  COMITAXTITR    OVES.    PeXDET    ])E    COLLO    fistula,  EA   SOLA 

VOLUPTAS  SOLAMENQUE  MALI.  His  shecp  are  the  shepherd's 
care,  not  the  shepherd's  pleasure  and  solace.    Compare  Citle.v,  97 : 

"  talibus  in  stiidiis  l)a(ulo  dum  nixiis  apricim 
pastor  agit  cun/s,  et  dum  non  arte  canora 
compacta  solitiini  modulatur  ro-ioidbie  carmen, 
teudit  inevectus  radios  llyperioiiis  ardor, 
lucidanue  aetherio  ponit  discrimina  miindo," 

where  the  shepherd's  sunny  cares  are  his  sheep,  always  suh  dio  ; 
]  lis  pleasure  and  solace,  the  music  of  his  fistula.  How  much 
more  blind  Polyphemus's  care,  his  sheep  !  how  much  more  was 


cm  Tii-  coLLO— PT-xnr.r]  BOOK  ITT.  510 

his  FISTULA  Poljphemus's  solar-e  !  His  sheep  having,  on  acooxmt 
of  his  loss  of  sight,  become  a  greater  care  to  him  than  ever,  Poly- 
pliemus  seeks  consolation  in  another  sense,  delights  his  ears  A^'ith 
the  music  of  his  fistula,  ea  sola  voluptas  solamenque  >l\i.i. 
It  is  with  song  (rf)  the  husbandman's  wife  solaces  lier  winter  toil 
at  the  loom,  Geon/.  1.  ^93  : 

'•  iiiteiea  longum  m/if/t  solato  Itiborcni 
nrguto  cotiiiinx  porrimit  pectine  tolas." 

It  is  with  song  (ft)  Simulus  solaces  his  culinary  labours,  More- 
fiim,  39  : 

'' modo  rustica  carmina  cantat, 
agTestique  suum  soJatur  voce  laborem.^' 

It  is  with  song  (e)  Cyenus  consoles  himself  for  the  loss  of 
Phaethon,  A^ik  10.  189  : 

"  namque  ferunt,  luctu  Cycnum  Phaethontis  aiuati, 
popiileas  inter  frondos  umbramque  soronim 
(lum  canit,  et  maestum  3fi(sa  solatiir  fimorein, 
canentem  molli  pluma  duxisse  sencctam ; 
linquentein  terras,  et  sidera  voce  sequeiitem." 

It  is  with  his  lyve  (r/)  Orpheus  consoles  himself  for  the  loss  of 
Eurydice,  Georg.  U.  Ij.6If  : 

•■  ipse  cava  solans  aegrum  tesfiidine  amorcni, 
te,  diilcis  coniunx,  te  solo  in  littore  secum, 
te  veniente  die,  te  discedente  canebat ;  " 

and  Senec.  Here.  (M.  1090  : 

"  tunc  solamitta  vdntihus 
//iffferens,  flebililnis  modis 
haec  Orpheus  recinit  Getis." 

It  is  with  his  care-solacing  lyre  played  on  by  Achilles  (e)  Chiron 
soothes  and  charms  Thetis  in  his  sequestered  mountain  cave, 
Stat.  Ac/d//.  1.  18\  : 

"  tunc  libare  dapes,  Bacchaeaque  munera  Chiron 
orat  [Thetin],  etattonitam  vario  oblectamino  mulifns, 
elicit  cxtremo  chelyn,  et  solantin  curas 
Jila  movet,  Icviterque  expcrtas  poUice  chordas 
dat  pnero." 


520  AEIS'EIDEA  [661  de  collo— pexdkt 

It  is  with  his  fistula  (./")  Apollo,  in  the  service  of  Adiiietiis, 
soothes  his  love  cares,  Ovid,  3Iet.  2.  680  : 

"  illud  erat  tempus,  quo  te  pastoria  pellis 
texit ;  onusque  f  uit  dextrae  silvestris  oliva  ; 
alterius,  tlispar  septenis  fistula  cannis  ; 
iliimque  anior  est  curae,  dum  te  t\ia,Jisfi(//i  iinih'if, 
iiiciistoditae  Pylios  memorantur  in  agros 
processisse  boves." 

It  is  with  his  fistula  (ff)  this  very  Polyphemus  consoles  him^ 
self  for  the  disdain  of  Gralatea,  Callim.  Epir/r.  ^9  : 

cos  ayadav  VloXviprifxos  avevpaTo  Tav  (TtaoiSav, 
ai  jxovaai  tov  epcora  k  aT  la  xv  aivovri,  ^iXiinrf. 

TheocT.  Idi/I/.  11.  1 : 

ovSev  iroT  tov   epwra  TTfcpvKei  (pap/j-UKOv  aWo, 
NiKia,  out'  fyxpti^Tov,  ffiiv  Suku,  out'  6^rnrao'TO^', 
7j  TOJ  n  1 6  p  1 5  e  s . 


Ihid.  VS.  7 


J  hid.  vs.  13 


ovTCu  yovv  pa'Cffra  8(07'  o  KvK\iii^  0  Trap   a/xiv, 
icpxatos  Tlo\uc(>a/J.os,  ok'   7]paro  to?  Ta\aTfias. 

o  Se  rav  TaAarftav  aeiSoov 
avTos  eir'  a'iovos  KareTUKeTO  (pvKioicraas 
e|  aous,  ex^'CToj'  ex'*"'  viroKap^iov  i\Kos 
Kvirpi5os  eK  /xeyaXas,  to  01  rjirari  7ra|e  ffeXejuvov. 
aWa  TO  ipapfxaicov*   evpe,  Kade^ofxfvos  5'  eiri  TreTpas 
v\f/ri\as  es  ttovtov  opoov  oeiSe  TomuTa. 


And  Ovid,  3Ict.  13.  780  : 


hue  ferus  ascendit  Cyclops,  mediusque  resedit. 

lanigerae  pecudes,  nullo  ducente,  secutae. 

cui  postquam  pinus,  baculi  quae  praebuit  usurn, 

ante  pedes  posita  est,  antennis  apta  ferendis  ; 

sumtaqne  arundinibus  t-ompacta  est_^stn/a  centum, 

senserunt  toti  pastnrin  slhiln  montes  ; 

sensorunt  imdae." 


*  Wlicre  the  scholiast  refers  to  the  above  epigram  of  Callimaohus. 


nni  DK  coLLo— penbet]  BOOK  III.  521 

It  was  as  a  solace  for  his  disappointed  love  for  Sj'rinx  (l#)  the 
fistula  itself  was  constructed  by  Pan,  Ovid,  3[et.  1.  705  : 

"  Panaque,  quum  prensam  sibi  iam  Syringa  putarot, 
forpore  pro  Xyniphae  rnlamos  tenuisso  paliistros  : 
flnnique  ibi  siisi^irat,  motos  in  arunclino  ventos 
fffecisse  sonum  tenueni,  siniilemque  querenti ; 
arte  nova,  vocisqiie  ilpuni  dulcfdine  captum, 
'  hoc  niihi  conoiliuni  tccnm,'  dixisse,  '  mancl)it.' 
atqno  ita  disparibus  calamis  compagino  roi-ac 
inter  se  iiinctis  nomvn  temiisse  pHellne. ' ' 

And  as  a  solace  for  the  loss  of  his  eyesight  (t )  bucolic  song  was 
invented  by  Daphnis,  Aelian,  Varide  Ilistoriae,  10.18:  BoukoAwi/ 
^E  Kara  tjjp  SdCfXiar  o  Aa^i'tc-  ^jpaaO)]  avTov  Nv/^Kpt}  juia,  kui 
(i)l.n\i]rre  koXw  ovti  kui  i^iw  kui  irpiOTov  U7rrjv»/r»j,  .  .  .  ^vv8i}Kag 
Sa  £7rotrj(j£,  firjosfiia  aAAj)  7rAr)(7<a<To<  avrov,  Kai  f7nj7r£tArjfr£i',  or* 
ir£Trp(i)/xivov  iariv  avrov  oTEorj^r/vai  r)]g  o^pewg,  eav  7rapa/3»j.  kui 
ii)(OV  virep  TOVTiov  pi^rpav  irpog  aXXijXovg.  X/jovw  oe  varepov, 
jiaaiXetog  OvyaTooQ  epaa6eiar]g  avrov,  oivwOng  eXvcra  ri]v  oi.io\o- 
yiai>,  KOI  STrXijaiaae  rr]  KOpi].  Ek  0£  rovrov  ru  (5ovKo\iKa  jueXjj 
rrpioTov  JJCT0IJ,  (cat  ^'X^^  viroBaa iv  to  irauog  ro  Kara  rovg 
o(()9a\novg  avrov  [Who  consoles,  or  ever  consoled  himself, 
for  anything,  with  a  flock  of  sheep  ?]  With  what,  except  their 
song  {J)  are  birds  the  solace  of  the  country?  Ovid,  Fast.  1.  4^1 : 

"  intactae  fueratis  aves,  solatia  ruris, 

assuctnra  silvis,  inuofuumque  genus." 

And  what  but  that  they  had  lost  their  solace  {h)  was  the  com- 
plaint of  the  Xymphs  and  Rivers  when  Orpheus  ceased  to  sing 
and  laid  aside  his  lyre  '?     Claud.  Raj)!.  Pros.  2,  Praef.  : 

"  otia  sopitis  ageret  cum  (■aiitlbus  Orpheus 
neglectiunqiie  diu  seposuissct  ehitr, 
lugebant  erepta  sibi  solatia  Nymphae, 

higebnnt  dulces  flumina  moesta  modes. "' 

Even  (I),  Horace's,  wine-loving  Horace's,  "laborum  dulce  leni- 
men,"  what  was  it  but  his  lyre  ?  And  (tw),  what  but  song, 
and  dancing  to  his  cetra-tambourine,  the  recreation,  amusement, 
and  "  sacra  vo/iipfns  "  of  the  rich,  rude,  and  wnrlike  Gallioian  ? 


r,2?  AEI^EIDEA         [fiGl  dk  cotj.o— pt^xdet 

Sil.  a.  845  : 

.     .     .     ' '  misit  dives  Gallicia  pubeni, 
bfirbaia  nunc  patriis  ululanteni  carmina  linguis, 
mine  2^f(f>s  altemo  percHssn  vcrhere  terra 
ad  mimenira  I'esonas  gaudentpm  plaiidere  cetras. 
haec  requics  hidusque  viris,  rci  xacra  rohipfna^''  , 

where  the  last  three  words  so  ahnost  identical — not  merely  in 
meaning  but  in  rhythm,  position  in  the  verse,  position  with 
respect  to  each  other,  and  even  in  individual  apivcH — with  the  ea 
SOLA  voLUPTAs  of  our  tcxt,  only  too  plainly  betray  the  parentage 
of  the  whole  verse  to  which  they  belong.  The  incunabula,  there- 
fore, and  older  editors  down  to  P.  Manutius,  were  perfectly  right 
both  in  recognizing  the  words  de  coi.lo  fistula  pexdet  as 
genuine,  and  in  punctuating  so  as  to  connect  them  with  sola- 
menqfe  MALI.  Their  error  consisted  in  not  connecting  them 
also  with  voLVPTAs,  but,  on  the  contrary,  separating  them  from 
that  word  by  a  period  placed  between  it  and  solamenque  malt  ; 
the  effect  of  such  separation  being  on  the  one  hand  unnecessarily 
to  double  the  happiness  of  Polyphemus,  viz.,  by  conferring  on 
him,  already  in  possession  of  the  solamen  mali  of  his  fistula, 
the  VOLUPTAS  of  his  flock  of  sheep  also,  and  on  the  other  hand 
no  less  unnecessarily,  nay  even  more  imnecessarily,  to  render 
both  VOLUPTAS  and  solamen  as  miserable,  grammatically,  as 
two  words  could  well  be,  viz.,  by  the  forcible  rupture  of  their 
happy  marriage  bond  que.  Nor  was  La  Cerda  much  more 
fortimate  in  his  elucidation  of  the  passage  ;  for,  although  clearly 
seeing  liow  far  astray  were  the  editors  before  P,  Manutius,  in 
allowing  Polyphemus  both  the  aoluptas  of  a  flock  of  sheep  and 
the  SOLAMEN  of  a  fistula,  and,  although  perfectly  aware  that 
Polyphemus's  voluptas  and  solamen  must  be  one  and  the 
same  thing,  not  two  different  things,  yet  he  was  guilty  of  the 
scarcely  less  grievous  mistake  that  that  one  both  voluptas  and 
SOLAMEN  of  Polyphemus  was  not  his  fistula,  but  his  sheep, 
could  not  imagine  what  business  he  had  with  a  fistula  at  all, 
and  would  gladly,  had  he  only  had  a  little  more  corn-age,  a 
little  less  respect  for  the  corpuH  of  Virgil,  have  amputated  the 
obnoxious  limb,  and  forced  the  Cyclops  to  find  for  the  future 


662  rosTQiTAM— venit]  book  III.  523 

both  his  voiA  PTAs  and  solamex  in  his  flock  of  sheep — "  de 
coLLo  FISTULA  PENDE'i'  .  .  .  libeiitei'  adimerem,  nam  senteutia 
elare  esse  videtur,  caeco  gig-anti  unam  tantum  voluptatem,  sohi- 
tiumque  relictiim,  o^  es  videlicet."  Let  us  hope  that  the  Spanish 
Jesuit,  so  respectful  both  towards  Polyphemus  and  Virgil  as  not 
to  distui'b  either  in  their  lawful  possession  of  what  he  did  not 
approve  of  their  ha^-ing,  has  had  some  means  of  learning  the 
fact  that  his  less  scrupulous,  more  daring,  successors  have  not 
hesitated  to  do  that  for  which  he  had  not  sufficient  nerve,  have 
followed  not  his  example  but  Paulus  Manutius's  ;  that  the  hemi- 
stich has  vanished  from  the  Aeneid,  and  that  Polyphemus  at 
present  delights  himself  and  solaces  his  loss  of  sight,  and  will, 
probably,  for  many  years  to  come  delight  himself  and  solace 
his  loss  of  sight,  not  with  an  object  of  a  different  sense — Grod 
forbid  I  but  with  an  object  of  the  very  sense  which  he  has  lost, 
and  the  reflexion  of  Servius,  "  how  very  well  the  blind  man  is 
off,  who  is  only  blind  and  not  poor  also":  "magnum  caecitatis 
solatium  est  habere  rem  videntis." 


662. 

POSTQUAM   AI.TOS  TETIGIT  FI.UCTUs   KT  AD  AEQTORA  VEMT 


PoST(n: AM  ALTOS    lETKJIT  FLUCTUS,    thcmc  ;    AD  AKQLUKA   A  KM  I, 

variation. 

Tetkut,  not  literal ;  not  actually  touched  ov/rif  the  sea,  but 
figurative :  reached,  an-ivcd  at  it.  Compare  Claud.  Brll.  Gild. 
Jild  (of  the  anny  of  Stilicho) : 

"  \\\fliirtns  Ut'igere  maris,  tunn  acrior  arsit 
impetus,   an-ipiunt  mivcs,  i])siquc  ^u(lelltl'^« 
i'.\jii;(liiiiit." 


524  AENEIDEA  [670-671  vekum— seqtjend. 

Id.  Epith.  Pallad.  et  Cehr.  116  : 

"  ut  thalami  tetigcre  fores,  turn  vere  nibentes 
clesiipcr  invcrtunt  calathos,"  &c. 

In  like  manner  we  say  in  English,  iouclied  hotd,  touched  port, 
touched  at  such  a  place. 


670-671. 

VERUiM  UBl  NULJ.A  UATUR  DEXTKA  AFFECTARE  POTESTAS 
NEC  POTIS  lOXIOS  FLUCTUS  AEQUARE  SEQUEjS'DO 


Dextra  AFFECTARE. — "  Dextka  contingero  navem,"  Heyne, 
AV^agner,  Forbiger. 

"  Aljer  da  kuine  gewalt,  mit  Aw  bainl  zu  erstrebon  vt'i'liulm  wird  " 

(Voss). 

"Dextram  iniicere,"  Gresner — an  interpretation  to  which  Servius 
has  recorded  his  unanswered  and,  as  it  seems  to  m^e,  unanswer- 
able, objection,  "  si  dextka  legeris,  ut  sit  dextra  affectare 
coiitlnr/erc,  caret  exemplo; "  an  unanswerable  objection,  I  say, 
the  meaning  of  to  touch  or  reach  with  the  hand,  or  lay  hands 
on,  being  so  wholly  remote  from  affectare  that  affectare  is 
actually  joined  with  tangere  by  Ovid,  Art.  Amat.  2.  39  : 

"  uon  ego  tridereas  ajt'cvfo  taiu/crc  sudes." 

On  the  other  hand,  the  reading  dextram  affectare  aifords  no 
manner  of  sense  at  all.  We  are,  therefore,  compelled  to  abide 
by  DEXTRA,  nor  need  we  regret  that  we  are,  for  no  sense  can  be 
better  than  that  afforded  by  the  two  words  each  taken  in  its 
most  ordinary  acceptation,  viz.,  dextra,  in  the  sense  of  right 
hand,  and  affectare,  in  the  sense  of  pretend  to  court  or  make 
tore  fo,  frii  to  (jaiii,  or  n-iii,  inj  to  get  nf,  aucupari.    The  Cyclops, 


670-671  vEKuii— sKQiKxi).]    BOOK  in.  5'Jo 

if  he  bad  been  able  to  come  up  to  the  vessels,  would  have  pre- 
tended to  them,  made  love  to  them  (courted  them),  dextra,  hi/ 
force ;  would  have  eudeavoured  to  force  them  to  stay,  would 
have  tried  to  stop  their  flight ;  but  not  being  able  to  come  up 
to  them,  and  try  to  detain  them  bv  force,  vented  his  disappoint- 
ment in  a  great  shout, 

CLAMOREM  IMMEXSUM  TOLLIT  QUO  I'ONTL.s  EX  UMNE.S 
IXTREMUERE  tJNDAE. 

Compare,  (1),  ^oXl.  Bell.  luguiili.  70:  "  civitates  quae  ab  se 
defecerant,  formidine,  aut  ostentando  praemia,  afectare.^''  As 
Jugurtha  "  affectare,"  courted,  tried  to  win  back  to  him  the 
revolted  states,  "formidine,"  by  fear,  so  the  Cyclops  woidd,  if 
he  had  not  been  prevented  by  the  sea,  have  courted  back,  tried 
to  win  back,  the  fugitive  Trojans,  dextra,  by  force :  and  such 
exactly  is  the  explanation  given  by  Cortius  of  "affectare"  in 
this  very  passage  of  Sallust,  viz.,  "  quaerere  ut  afficiamus,  ut 
nostra  faciamus."  In  which  explanation  Cortius  is  right, 
affectare  always  signifying  the  preliminary  steps,  the  pre- 
tension to  the  act,  not  the  act  itself,  and  Paulus  Diaconus 
{Excerpta)  erring  as  much  in  limiting  its  meaning  to  the  mere 
desire  ("  affectare)  est  pronum  animum  ad  faciendum  habere" 
as  Servius,  and  the  successors  of  Servius,  in  embracing  in 
its  signification  the  act  itself.  It  is  neither  as  cherishing  the 
desire  to  gain,  nor  as  actually  gaining,  but  as  attempting  to 
gain,  as  pretending  to  gain,  as  taking  the  first  steps  to  gain, 
the  revolted  states,  that  Jugurtha  is  described  b}'  Sallust ;  and 
it  is  neither  as  Avithout  the  power  of  desiring  to  stop,  nor  at; 
without  the  power  of  stopping,  but  as  without  the  power  of  tak- 
ing the  first  steps  to  stop,  of  making  pretensions  to  stop,  the 
flight  of  the  Trojans,  that  Polyphemus  is  represented  by  Virgil. 
Compare  also,  {%),  Liv.  1.  46  :  "  neque  ea  res  Tarqiiinio  sponi 
((ffedmidi  regni  minuit."     (3),  Ovid,  Met.  1.  15'2 : 

"  nfficfntisr  i'cniut  rcgnuni  caclestc  Gigautcs." 

(4),  Yell.  Paterc.  Jlislur.  JR.  2.  J'J  (cura  Ruhnk.  et  Kraus.)  : 
"  Grallias  primum  Domitio  Fabiocpie,  nep(jti  Paulli,  qui  AUo- 
brogicus  voeatus  est,  intratas  cum  cxcrcitu     magna   luox  clade 


526  AENEIDEA  [670-671  vj^rum— seqtjend. 

nostra)  saepe  et  qffecfarimu-'<  et  omisimus."  In  all  which 
places  affectare  is,  as  in  our  text,  pretend  to,  try  to  r/ef, 
am  hire,  aucupari.  And  see  finally,  (5),  Balbo,  Vita  di 
Dante,  cap.  1  :  "  ma  capitani  e  podesta,  d'origine  imperiale  o 
comunale,  di  schiatte  antiche  o  nuove,  straniere  o  Italiane,  tutti 
(piando  potem.Ho,  e  fin  che  potevano,  qff'ettavono  la  suprema 
potenza,"  where  the  affettare  is  made  to  depend  upon  the 
potere,  exactly  as  in  our  text  the  affectare  on  the  posse. 

Dextra,  hy  force,  with  fghtiitf),  as  9.  320  :  "  audendum 
dextra;"  9.  806: 

"  ergo  noc  clipeo  iiivenis  subslstere  tantum 
nee  (lextro  valet;" 

12.  644  :  "  dvxira  nee  Drancis  dicta  refellam;''  where  "dextra" 
is  joined  with  "  audendum,"  "  suhsistere,"  and  "  refellam," 
respectively,  in  the  same  manner  and  in  the  same  sense  as  in 
our  text  with  affectare. 

Aequare  sequenuo. — On  reaching  the  beach  and  going  out 
into  the  water,  Polyphemus  finds,  first,  that  he  cannot  pretend 
to  seize  the  ships  (xulla  datur  dextra  affectare  potestas), 
lor  they  are  already  off  on  their  way,  clear  of  the  land ;  and 
secondly,  that  he  has  no  chance  of  overtaking  them,  for  they 
are  going  faster  than  lie  can  follow  : 

NEC  roTIS  loMOS  ILl  CTl  S  AEQIAIIE  SEQUENDO, 

"  is  not  able  to  equal  icitli  foUon-iiiy  ;  "  i.  e.,  to  follow  with  equal 
■speed;  therefore  "is  left  behind."  Compare  U.  Curt.  4.  1:  "pauci 
regem  secpiebantur  :  nam  nee  eodem  omnes  fugam  intenderant, 
et  deficientibus  equis  eursuin  eoruni,  quos  rex  subincle  mutabat, 
aequare  no//  potej-aiit^''  ["  were  not  able  to  yo  as  fast  as,  heep  pace 
tcith,  keep  up  with -f  therefore  "were  left  behind  by"].  Sil. 
15.  574  (the  soldiers  exhorting  each  other  to  keep  up  with  their 
leader,  to  go  as  fast  as  their  leaders)  : 

.     .     .     "  'age,  perge,  palutem 
Ausoniae  ancipites  Superi,  et,  stet  Roma  cadatne, 
in  pedibus  posiiere  tuis,'  clamantque,  numtque. 
hortandi  gemis  accr  habet  praecedere  diictor  : 
illimi  iiugcnt  I'liysm  annisi  ncqnnrc  sequendo, 
alijiie  iiidefessi  iiorlenKiuc  (lieiii(j[iic  iVruntiir." 


070-671  TERUK — SEQCKKD.]  BOOK  III.  527 

And  Stat.  Theb.  6. 1^32  :  "  quern  Thessalus  aequat  eiindo  "  ["  goes 
with  the  same  speed  as,  as  fast  as"]. 

Exactly  similar  to  AEQUARE  sequkndo,  to  equal  u-it/i  follow- 
ing (i.e.,  fo  follow  with  equal  speed)  is  "  aequare  durando,"  to 
equal  with  lasting,  i.  e.,  to  last  as  long  as,  Claud.  Phoen.  11  : 

.     .     .     "  stelkf?  qui  vividus  aequat 
durando  j" 

and  "  aequare  canendo,"  to  equal  with  singing,  to  sing  so  that  the 
song  shall  be  equal  to  the  subject,  Stat.  Silv.  5.  3.  10 : 

"  ille  ego,  magnaninnim  qui  facta  attollere  regum 
ibam  altum  spiralis,  Martemque  aequare  canendo  " 

[equal  the  battle  with  the  song,  make  the  song  equal  to  the 
battle,  sing  up  to  the  battle,  up  to  the  level  of  the  battle]. 
Compare  also  Eclog.  5.  9  :  "  superare  canendo "  [to  conquer 
with  singing,  /.  e.,  to  sing  better  than]  ;  also  Aen.  11.  160  : 
"vincere  vivendo"  [to  live  longer  than,  to  outlive].  Should 
the  objection  be  urged  that,  Polyphemus  being  already  be- 
hind, it  would  have  little  availed  him  to  go  only  as  fast  as  the 
waves  which  were  caiTying  away  the  vessels  which  were  be- 
fore, and  that  in  order  to  have  reached  those  vessels  dextra 
it  would  have  been  necessary  for  him  to  go  even  faster  than 
they,  I  reply  that  Virgil,  like  other  good  writers,  was  little 
solicitous  about  such  minutiae,  and,  having  informed  his  readers 
that  the  Cyclops  was  not  able  to  go  as  fast  as  the  ships,  felt  that 
he  had  said  enough. 


HENRY,   AENEIDEA,  VOL.  II.  ^(J 


528  AENEIDEA    [676-686  excitum— ketko 

676-686. 

EXCITUM — RETRO 


VJH.  LECT.  (vv.  684-G8G). 
coifrKA— KETRO   031  ITT  ED   OR  STIG3IATIZED  III  Wagn.  {LecL 
Virg.,  ed.  1861).     Verse  686  is  placed  between  verses  684  and  685  by 
Ribbeck.     Ceetum — eexeo  is  stigmatized  by  Brunck, 


\_l)UHvt.']  CONTRA  lUSSA  MOXENT  HELEN!,   SCYLLAM  ATQUE  CHAEYBUIM, 

INTER  UTRAMaUE  TIAM,  LETI  DISCRIMINE  PARVO, 
NI  TENEANT  CURSUS  ;     CERTUM  EST  DARE  LINTEA  RETRO.. 

Ill  Kappes  {Eos,  p.  621). 

\_pimct.'\  CONTRA,  irSSA  MONEXT  HELENI,  SCVLLAM,  ATQVE  CHARYBDIN 

INTER  UTRAMQUE  VIAM,  LETI  DISCRIMINE  PARVO, 
NI  TENEANT  CURSUS  :    CERTUM  EST  DARE  LINTEA  RETRO. 

Ill  P.  Mamit, 


VAE.  LECT.  (vs.  684). 
HUNENT  I  Med.,  Pal.  (MONEnT,  the  x  in  different  ink).  II  g-f,  cod. 
Canon.  (Butler).  Ill  Prob.  {Inst.  Gram.);  Princ. ;  Ven.  1470,  1471, 
1472,  1475  ;  Mil.  1475  ;  Bresc.  ;  P.  Manut. ;  La  Cerda ;  D.  Heins.  ; 
N.  Heins.  (1670)  ;  Phil.  ;  Bask. ;  Heyne  ;  Brunck  ;  Wakef. ;  Pott. ; 
Wagn.  (ed,  Heyn.,  ed.  1861)  ;  Lad.  ;  Haupt ;  Ribb. 

jiovEXT  I  Vat.  ;    "  Vetera  (]_uaedam    oxemplaria  cum   Mediceo  movent 
legunt,"  Pierius.      II  ol- 

JIOUEXTQXJE  II  -i-i'  

VAR.  LEVT. 
S;CYLLA  AiaUE  CIIAKYUDIS  I    Vat.     Ill  Kibbeck, 
srYLLAE  ATUrE  CHARTBDIS  II  "A". 
SCYLLAM    AXUUE    CHARYBDm   I    I'al.    (SCYLLAmATQ  •  CHARYBDIN), 

Mc(L    II  It-    III  Princ. ;  MiL  1475  ;  Pierius;  D.  Heins.  ;  N.  Heins. 

(1670)  ;    Philippe  ;   Heyne  ;  Brunck ;  Wakef.  ;  Pottier  ;  "VVagner  (ed. 

Heyn.,  ed.  1861)  ;  Lad.  ;  Haupt. 


076-686  ExciTFjr — ketro]      BOOK  III.  509 

VAS.  LEGT.  (vs.  685). 
LETi  I  Vat.  (LoETI,  tlie  0  modern),  Rom.,  Pal     II  i^„:.     m  Haupt. 
LAETI  I  Med.     II  -1=2-. 
LOETI  H  -iV. 


VAR.  LJECT.  (vs.  686). 

XE  I  Pal.  (NEC,  with  a  horizontal  stroke  of  obliteration  through  the  C). 
II  -h- 

AN   II  -h. 

yi  I.  Vat.,  Rom.  (NX  originally,  but  altered  into  NE  by  the  same  hand 
which  has  inserted  the  points  after  each  word  in  this  part  of  the  Rom. 
MS.,  and  which  in  the  very  next  line  has  inserted  a  point  even  between 
the  DIS  and  the  CRIMINE,  and  altered  INTER  into  ENTER),  Med. 
II  ff-.  Ill  Donat.  (ad  Ter.  Euii.  3.  3) ;  Serv. ;  Princ.  ;  Yen.  1471, 
1472,  1475 ;  Milan,  1475  ;  Bresc.  ;  P.  Manut.  ;  D.  Heins.  ;  N.  Heins. 
(1670)  ;  Heyne  ;  Brunck  ;  Wakef. ;  Pott.  ;  Wagn.  (ed.  Heyn.,  ed. 
1861) ;  Lad.  ;  Haupt ;  Ribbeck. 


ExciTUM. — Not  merely  morally  excited,  or  in  a  date  of  mental 
excitation,  but  pkysicallij,  up  and  in  motion,  as  Li  v.  42.  11  (ed. 
Walker) :  "  Bastamarum  gentem  excitam  sedibiis  suis."  Id. 
T.  7 :  "  omne  Heruicum  nomen,  omnis  miKtaris  aetas  cx- 
citur.'' 

QuALEs  CUM  vERTicE  cELso,  &c.  (vs.  679). — It  has  been 
suggested  by  Conington  that,  because  cum  must  be  considered 
as  the  conjunction,  vertice  celso  must  mean  "  not  the  tall 
tops  of  the  trees,  but  the  high  mountain  on  which  they  stand — 
a  more  stiiking  pictm-e."  I  adhere  to  the  ordinary  interpreta- 
tion, (1),  because  the  oaks  and  cypresses  are  sufficiently  high  for 
the  purposes  of  the  comparison  without  being  on  the  top  of  a 
mountain,  a  position,  besides,  which  by  removing  the  trees  to  s(j 
great  a  distance  would  only  have  the  effect  of  diminishing  the 
apparent  height  and  importance  of  the  object  with  which  the 
height  of  the  Cyclops  is  compared ;  (•!),  because,  where  the  size 
of  Aeneas  is  said  to  be  equal  to  that  of  the  Apennine,  a  vertex 
or  summit  is  assigned  to  the  mountain,  12.  701  : 


.•j()  * 


y^Q  AENEIDExV       [692-708  sicanio— actus 

"  quantus  Athos,  aut  quantus  Eryx,  aut  ipse  coniscis 
cum  fremit  ilicibus,  quantus,  gaudetqiie  nivali 
rerticc  se  attollens  pater  Appenninus  ad  auras," 

after  tlie  model  of  wliioli  passage  our  text  may  be  thus  com- 
pleted: QUALEs  CUM  attolkntes  se  vertice  celso  aeriae  quercus 

coKSTiTERUNT,  &c.  Aiid  (3),  because  the  tall  vertices  of 
the  oaks  and  cypresses,  like  the  tall  vertex  of  the  Apennines, 
serves  to  present  in  the  one  case  the  trees,  in  the  other  case  the 
mountain,  under  an  aspect  more  nearly  resembling  that  of  the 
persons  with  which  they  are  compared ;  and  this  the  more  espe- 
cially as  the  very  term  vertex  itself  is  so  frequently  applied 
(see  2.  682  ;  6.  780  ;  7.  78-1)  to  the  head  of  a  man. 

Aeriae  (vs.  680),  lofty  (qu.  h,ftig.^\  as Lucr.  3. 1057:  "  aerius 

sol." 

Alta  (vs.  681),  not  fall,  but  cUgnified,  august.     See  Bern,  on 

6.9. 


692-708. 

SICANIO ACTUS 


VAIL  LKCT.  (vs.  092). 
SICANIO   I   Rom.,   Pal.  (CAIS'IO,    the  commencement  of  word  being  torn 

olf),   Med.,   Ver.     II  if.     HI  P-  Mamit.  ;   D.  Heins. ;   N.  Heins. 

(1670) ;  Phil.  ;  Heyne ;  Brunck  ;  Wakef. ;  Pott. ;  Wagu.  (ed.  Heyn., 

ed.  1861);  Lad.;  Haupt ;  Ribbeck. 
j)\scoxico  III  Seybokl,  Proyranuna,  Buchsweiler,  1783  (in  the  University 

Library  of  Jena) :  "  Der  meerbusen  vor  dem  die  insel  liegt  heisst  s'niua 

Dasconicii.s.      Sollte   also   uicht  vielleicht  geleson   werden  dascoxico 

I'KAETENTA  SIXU  't  " 


VAE.  LEUT.  (vs.  702). 
iiiMA>-is— uicTA  OMITTED  OR  STIGMATIZED   III  Wagn.  {Led. 
Vinj.  and  ed.  1861). 


692-708  siCAXio— Afirs]       BOOK  III.  531 

[pimct.,  etc.] 

GElA  FLUVii  I  Rom.,  PaL,  Ver.  II  }.  IIT  Bresc.  ;  P.  Manut. ;  D. 
Heins. ;  Phil.  :  Hej-ne  ;  Brunck ;  Pott. ;  Wagn.  (ed.  Heyn.,  ed.  1861  ; 
in  the  latter  the  whole  verse  between  brackets)  ;  Yoss  ("  iiiMA>T^s 
yLTJTii  gehort  zusammen") ;  Lad.;  Haupt;  Ribbeek. 

GELA  •  FLUVII  I  3fe(I.    Ill  N.  Heins. ;  "Wakefield. 

FLrvio  III  Porson. 

GELA  A  FLUVIO   III    Siipflc. 

GELA  FLUVIO  A  HI  Martinus,  m  Diurn,  Schol.  Darmstadt,  1826. 


VAR.  LECT.  (vs.  70S). 

ACTUS  I  Med.  (Fogg.)  Ill  p.  Mamit. ;  La  Cerda ;  D.  Heins.  ;  X.  Heins. 
(1670)  ;  Heyne;  Bnmck ;  "Wakef.  ;  "Wagner  (ed.  Hepi.  and  Prae.st.); 
Lad. 

ACTis  I  Rom.,  PaL  (Pdbb.)  Ill  Scrvins  (cod.  Dresd.  Sevvii  does  not  con- 
tain the  passage) ;  Voss ;  Ribb. 


Ore,  arethusa,  tuo  siculis  confi'xditur  vxdis. — In  order  to 
understand  this  passage,  it  must  be  borne  in  mind  that  Are- 
thusa is  not  a  river  but  a  spring,  ^orgente,  or  welling  fountain, 
on  the  very  edge  of  the  sea,  so  near  the  sea  that,  if  it  were  not 
protected  by  an  embankment,  it  would  be  entii'ely  covered  and 
overwhelmed  by  it.  See  not  only  the  ancient  geographers  and 
modern  travellers,  but  Cicero  in  Verrem,  3.  53  (ed.  Ernesti)  : 
"  qui  fluctu  totus  operiretur,  nisi  munitione  ac  mole  lapidum  a 
mari  disiunctus  esset."     Hence  Virgil's  expression — qui  nunc 

SICULIS     UNDIS     CONFUNDITUR    ORE    TUO,    ARETHUSA  :  paSSeS   OUt 

through  thy  fountain,  Arethusa,  and  iminediatehj  mixes  with  the 
xea. 

Ore,  arI'ITHUSA,  tug. — Not  through  thy  fountain,  0  river 
Arethusa,  but  through  thy  fountain,  0  nymph  Arethusa,  i.e., 
through  the  fountain  Arethusa.     Compare  Aen.  1.  ^50  : 

"  undc  per  ora  iiovcm  ma;j;no  cum  imivnuire  montis 
it  marc  pi-oruptiim," 


532  AENEIDEA       [692-708  sicaxio— actfs 

where  see  Rem.     Alfieri  seems  wholly  to  have  misunderstood 
the  passage  : 

.     .     "  sgorgando  I'onda  Elea 
nel  seno  stesso,  ove  tiia  Sieiil'  onda 
spovgij  Arctusa,  tiia." 

There  having  been  several  fountains  dedicated  to  the  nymph 
Arethusa,  and  it  being  known  concerning  two  of  them  that  they 
were  littoral,  viz.,  the  Sicilian  fountain  and  that  other  inEuboea 
concerning  which  Euripides,  J^jA.  in  Aul.  170  (ed.  Musgr.)  in- 
forms us  that  the  city  of  Chalcis  was  nurse  of  its  littoral  waters — 

XaAKiSa  TTo\iv  f/j.av  irpoKiirova' 
ayxi'O.^'^v  vSaroov  rpocpov, 
Tas  K\fivas  Apfdovffas — 

it  becomes  probable  that  all  littoral  springs  at  least,  if  not  all 
springs,  were  under  the  patronage  of  this  goddess. 

Immanisque  gela  FLuvii  coGNOMiNE  DICTA. — The  town  of 
Gela,  called,  as  is  so  frequently  the  case  with  towns  situated  on 
rivers,  after  the  river  on  which  it  is  situated.  Compare  Claudian, 
of  the  Nar,  which  gives  its  name  to  Narnia  {Sext.  Cons.  Honor. 
517)  : 

"  non  prociil  amnis  abost,  virbi  qui  nomhiis  aucfor 
ilice  sub  "... 

and  even  of  this  very  Q-ela  itself  [Raj^t.  Pros.  57) : 

' '  quae  f ontes,  Crinise,  tuos,  et  saxa  rotantem 
Pantagiam,  nomen(\}x&  Gelan  qni  prachuit  urbi 
concelebrant ; " 

and  compare  Sil.  14.  218:  "  venit,  ab  amne  trahens  nomen, 
Gela." 

Immanis  belongs  to  fi.uvii,  and  means  rushing  wildly  and 
fioUnthj  into  thr  sea,  and  so  as  to  ho  dangerous  to  vessels  ;  in  the 
language  of  Ovid,  speaking  of  the  same  river,  "  verticibus  non 
adeundi,"  Fa.^t.  h-  U70  ; 

''  c't  te,  vortieibus  non  adeiinde  Gela.'! 

The  character  thus  ascribed  by  the  two  poets  to  the  Gela  eon- 


002-708  srcAXio— Anrs]        POOK  III.  5.38 

trasts  with  that  ascribed  by  Silius,  1-1.  229,  in  his  account  of 
the  same  parts,  to  the  Hipparis  and  the  river  on  which  stood 
the  town  of  Panto gia  : 

"  qui  fontes,  vage  Chrysa,  tuos,  et  pauperis  alvei 
Hipparin,  ac  facilem  superari  gurgite  parco 
Pantagiara,  rapidiquc  colunt  vada  flava  Symaothi." 

Immanis  is  no  so  very  extraordinary  or  out-of-the-way  epithet 
to  be  applied  to  the  insignificant  Gela,  inasmuch  as  it  is  applied 
by  Ammian,  28.  2,  to  the  Xeekar,  a  river  of  no  more  than  fifth 
or  sixth  magnitude  :  "  denique  cum  reputaret  munimentum 
celsum  et  tutum,  quod  ipse  a  primis  fundarat  auspiciis,  prae- 
terlabente  Nicro  nomine  fliivio,  paullatim  subverti  posse  unda- 
riim  pulsu  immani,  meatum  ipsum  aliorsum  vertere  cogitavit." 
The  term  is  applied  by  Ovid  to  the  Achelous  swollen  with  a 
flood,  Met.  8.  582  (Achelous  himself  speaking)  : 

"  intmmii,  qiianhisqiio  feror,  cum  plurimus  unquam, 
tantiis  eram  ;  paritorque  auimis  anmanl.t  et  undis, 
a  silvis  silvas,  et  ah  arvis  ana  revelli." 

AcREfiAS,  MAGNAXIMUM    QUONDAM    GENERATOR    EQUORUM. 

We  find  Sicilian  horses  even  in  Attica,  Soph.  Oed.  Col.  311 
(Antigone  speaking  of  Ismene)  : 

...  yvvaix  opoo 
(TT(:ixov(Tav  rifj.(iiv  affaov,  Airvaia.s  cm 
iruiKov  fieficaaaf. 

Magnanimum. — This  word  seems  here  to  be  the  Latin  trans- 
lation of  the  Grreek  ayriviop,  an  epithet  applied  not  only  to  horses, 
as  Pind.  0/.  9.  85,  ayavopog  iTTTTov,  but  to  other  animals,  as  Hom. 
II.  34-.  h2 :  ooT  .  .  .  Aewv  S'  a>c  .  .  .  oaT  eTrei  op'  imyaXt]  re  /3<rj  Kai 
ayr)vopi  Oufi'v  si^uq.  Our  epithet  b/oocl  and  hiyh-blooded  as 
applied  to  horses  differs  from  magnanimus,  inasmuch  as 
while  it  expresses  the  quality  of  magnanimity  it  assigns  that 
quality  specially  and  primarily  to  the  blood,  and  so  secondarily 
to  the  breed  or  race,  and  this  so  much  so  that  Iiigh-hred  and 
high-hhoded  are  synonymous.  It  is  not  perfectly  clear  in  what 
precise  sense  Ovid's  epithet  of  nolnlis  is  to  be  imderstood. 


534  AENEIDEA         [715-718  hixc— QriEvii 

whether    as    meaning    famous,    renoicned,    or  high-hred,  nohle- 
hlooded ;    it  is,    however,   most  prohahle  in  the  latter — Met. 

2.  690  : 

"  itobUiiojiqne  greges  ciistos  servabat  equarnm.'''' 

Compare  Hor.  Od.  k-  h-  9.9  : 

"  est  in  iuvcncis,  est  in  eqnis,  pntnim 
rirfxx." 


715-718. 

IIINC  ME  DTGRESSVM  VESTRIS  DEIS  APPULIT  ORIS 
SIC  PATER  AENEAS  IXTENTIS  OMNIBUS  UNUS 
FATA  RENARRABAT  DIVUM  CURSUSQUE  DOCEBAT 
CONTICUIT  TANDEM  FACTOQTJE  HIC  FINE  QUIEVIT 


HiNC    ME    DIGRESSUM    VESTRIS    DEUS    APPULIT    ORIS. — Not  to   be 

understood  as  complimentary  to  Dido,  or  as  Aeneas's  praise  of 
and  thanksgiving  to  the  good  providence  which  had  brought 
hira  to  a  place  where  he  was  so  well  treated,  but  as  the  expres- 
sion of  the  ordinary  religious  sentiment  that  whatever  happens 
to  us,  whether  good  or  ill,  especially  whatever  happens  to  us 
independently  of  our  own  will  and  guidance,  happens  to  us  by 
the  will  and  agency  of  God.  Any  doubt  that  this  is  the  true 
meaning  of  the  passage  will  disappear  on  a  comparison  of  Od. 
6.  172,  where  Ulysses  having  said  to  Nausicaa  in  the  words 
of  Aeneas  vw  S'  tvdndt  Ka/3j3aXe  ^aifxwv  adds  that  the  Saifxivv 
might  have  done  it  with  an  evil  intention  : 

0(pp'    €T1  TTOU  Kai  TTjSe  TTaQoO  KOKOV    OV  yap  OlCtf 

TravcTfcrd^'  oAA.'  fTi  ttoAAo  Oeoi  reAejucri  irapoidev. 

Compare  also  Ovid,  Fast.  3.  621  (Aeneas  to  Anna)  : 

"  at  tu,  sen  rtdio  te  nostris  appuVd  oris, 

sive  dcii:<,  regni  coramodca  carpe  mei " 


71.3-718  HiNC—orTEvrr]        BOOK  TIT.  535 

["whether  you  came  hither  intentionally  and  of  your  own 
choice,  or  unintentionally  and  by  the  inscrutable  providence  of 
God  "].  Aeneas's  vestris  deus  appulit  oris  is  thus  not  nonto. 
god  ill  /lis  goodness  sent  me  here,  but  be  if  for  good  or  be  it  for  ill, 
here  I  am  by  the  tcill  of  God,  and  corresponds  as  nearly  as  pos- 
sible to  Homer's  Stoc  S'  arfXtttro  (iovXtj.  Compare  the  same 
Aeneas's  very  similar  confession  of  faith  in  an  overruling  provi- 
dence, 1.  203 :  "  dabit  deus  his  quoque  finem."  And  the  similar 
devotion  and  resignation  with  which  Ulysses  at  the  court  of 
Alcinous  winds  up  the  history  of  his  adventures,  Hom.  Od. 
1-2.  U7: 

fvOfU  5"  euuTifiap  (pfpo/xriv'  SeKarr}  Se  fj.e  vvkti 
V7)<T0V  iS  Clyuyirtv  iTfKaaav  6eoi,   fvdaKa\v\pu> 
yaiei  etnr\oKafj.os,  SetvT]  Oeos,  avSr]f(r(Ta. 

Also  Aen.  3.  337 : 

"  seel  tibi  qui  cursum  venti,  quae  fata  decleie  ? 
ant  quisnam  ignarum  nosfris  detis  appulit  oris  ?  " 

Yal.  Flacc.  4.  483  : 

.     .     .     "  nee  casus,  ab  alto 
ipse  volens  nosfris  sed  vos  deus  appulit  oris'''' 

(in  both  which  places,  and  especially  in  the  former  of  them, 
we  have  the  words  of  our  text  repeated) .  And  ApoU.  Rhod. 
2.  145  : 

<ppa^((rd^  OTTi  K€v  TjCTiv  avaAKftrjffiv  ept^av, 
fiircos  HpoKATjo  Of  OS  Kat  Sevpo  KOfjuacnv. 

Aeneas's  termination  of  his  narrative  without  any  mention  of 
his  last  and  crowning  adventure,  the  shipwreck,  comes  rather 
suddenly  on  the  reader,  and  must  not  a  little  have  astonished 
his  Carthaginian  audience,  it  being  precisely  the  shipwreck 
which  was  the  cause  of  his  being  there  that  night  to  address 
them.  Sudden,  however,  and  unexpected  as  is  the  conclusion 
of  his  address,  and  lame  and  fragmentary  as  is  his  story,  the 
plan  of  the  poem  made  the  omission,  which  is  the  cause  of  both, 
necessary.  The  readers  of  the  Aeneid  having  already  assisted 
at  the  shipwreck  could  not  well  have  been  asked  to  stand  by 
again  during  the  re-enaction  of  the  same  scene  in  extenso,  or  to 
regard  otherwise  than  as  mere  repetition  and  supererogation 


536  AEKEIDEA       [7lo-7l8  htxc— qittetit 

even  such  sliort  summary  of  it  as  might  have  been  sufficient  to 
satisfy  the  Carthaginian  audience.  Nor  is  it  easy  to  imagine 
by  what  means  a  defect  which  so  takes  from  the  verisimiHtude 
of  the  poem  could  have  been  obviated.  Not  by  commencing 
the  poem  with  Dido's  feast,  and  allowing  both  Dido  and  the 
reader  to  hear  together,  for  the  first  time,  of  the  shipwreck  from 
the  mouth  of  Aeneas.  Such  arrangement  had  necessitated  the 
omission,  not  alone  from  Aeneas's  narrative  but  from  the  poem, 
of  the  whole  supernatiu-al  machinery  of  the  storm  :  Aeolus,  the 
Aeolian  cave  and  "  arx,"  the  interview  between  Aeolus  and 
Juno,  and  the  calming  of  the  waves  and  deliverance  of  the 
vessels  by  Neptune  and  Cymothoe,  of  none  of^  which  particu- 
lars— and  they  are  among  the  greatest  ornaments  of  the  poem 
— could  Aeneas  have  had  any  knowledge.  Neither  would  it 
have  answered  to  defer  the  storm  until  after  the  departure  of 
Aeneas  from  Africa.  The  poem  would  then  have  suffered  the 
still  greater  loss  of  the  picturesque  meeting  of  the  shipwrecked 
hero  and  his  mother  in  the  wild  near  Carthage,  and  of  Dido's 
disinterested  and  generous  hospitality.  The  total  omission  of 
the  storm  and  shipwreck  from  the  narrative  of  Aeneas,  strange 
as  that  omission  appears,  is  a  less  evil  than  either  alternative. 

Renarrabat. — "Aut  RE  vacat,  ut  (4.  116)  '  confieri  possit,' 
aut  apparet  Aenean  ante  de  suis  casibus  cmn  Didone  confuse 
locutum,  et  ideo  hie  addidit  rexarrabat,  quod  notat  in  primo 
(757):  '  imo  age  et  a  prima  die,  hospes,  origine  nobis,'"  Ser- 
vius ;  of  which  two  interpretations  La  Cerda  gives  his  adhesion 
to  the  latter  ("  iterum  narrabat"),  Thiel  to  the  former  ("Re- 
xarrabat fiir  narrahat,  welche  zusammensetzung  Virgil  bei 
verbis  liebt ")  On  the  contrary,  I  think  that  the  compound 
verb  is  here  used  instead  of  the  simple,  (1),  according  to  the 
general  principle  that  a  compound  verb  is  stronger  and  more 
dignified  than  its  simple,  as  for  instance  refringo  stronger 
and  more  dignified  than  frango,  rescindo  than  scindo,  re- 
vello  than  vello,  refugio  than  fugio,  relin quo  than  lin- 
quo.  (%),  because  in  the  particular  instance  the  simple  verb  was 
peculiarly  ill  calculated  to  confer  dignity,  inasmuch  as  it  was 
generally  used  in  familiar  conversation  and  writing  in  the  sense 


71.')-718  nixc — qftkvit]         BOOK  TTT.  537 

of  aio,  dico,  loquor,  as  Cic.  ad  Att.  15.  16:  ^^  Narro  tibi, 
haec  loea  venusta  sunt,  abdita  certe."  Id.  ib.  2. 11 :  "Kan'o  tibi, 
plane  relegatus  videor,  postquam  in  Formiano  sum."  And  (3), 
because  narro  in  composition  with  re  acquiring  not  the  itcrd' 
five,  as  supposed  by  Servius,  La  Cerda,  and  others,  but  the  retro- 
fipective  force  (compare  Stat.  T/ieb.  3.  //.OO  : 

.     .     .     "  ipse  alta  sediictus  mento  ?Y;(/'';')Y^i 
principia  irarum ; " 

and  Id.  ih.  12.  390 : 

"  mutuaque  exorsae  ThebesArgosque  renarraiiV') 

was  capable  of  indicating  with  greater  distinctness  and  certainty 
that  the  fates  spoken  of  were  not  future  fates  which  were  yet  to 
be  fulfilled,  but  fates  abeady  past  and  actually  accomplished. 
This  retrospective  force  of  the  particle  re  is  found,  more  or  less 
strongly  marked,  in  a  great  many  verbs  in  which  it  has  not  been 
sufficiently  distinguished  by  philologists  :  ex.  gr.,  "  ad  poenas  re- 
poscent,"  Aen.  2.  139,  with  a  retrospect  to  the  previously  com- 
mitted crime  ;  "  r^ferunt  thalamo  stratisque  reponunt,"  Aeii. 
//..  392  (with  a  retrospect  to  "  suscipiunt  famulae"),  render  np, 
(jive  up,  vhat  they  had  reeeircd.  So  also  :  "  tu  pias  laetis  animas 
>-eponis  sedibus,"  Hor.  Od.  1.10.17,  with  a  retrospect  to  his  hav- 
ing received  the  souls  in  charge.  *'  Finibus  Atticis  reddas  incolu- 
mem,"  Hor.  Od.  1.  3.6,  also  with  a  retrospect  to  the  charge  it 
had  received.  "  Vox  reddita  fertur  ad  aures,"  Aen.  3.  1^0,  with 
a  retrospect  to  the  investigations  of  Aeneas.  "  i^edduntur  Salio 
honores,"  Aen.  5.  3^7,  with  a  retrospect  to  the  honours  having 
been  merited  and  duly  earned  by  Salius,  &c.,  &c. 

Similar  to  the  Latin  renarro  is  the  Italian  ridieo,  asMetast. 
Canfat.  "  II  Sogno  "  ; 

"  qual  io  divenni  alloi'a, 
quel  che  allora  io  pcnsai,  cio  che  allor  dissi, 
rii/ir  non  so."     .     .     . 

Tasso,  Gerus.  Lit>.  1.  36  : 

.     .     .     "  eh'  io  rhVica 
di  qiifl  campo  o^Tii  ilmc,  I'll  osni  schiora." 


538  AENEIDEA       [715-718  niyc—QrmTr 

Dante,  Inferno,  1.  10  : 

"  io  uon  so  ben  ridir  com'  i'  v'  eutrai." 

Id.  Paracl.  1.  U : 

"  nel  ciel  che  piii  della  sua  luce  prende, 
fui  io,  6  vidi  cose  che  ridire 
ne  sa,  ne  pu6  qual  di  lassii  discende." 

Compare  also  the  English  relate,  and  see  Rem.  on  "  reposcit," 
10.  374. 

QuiEViT  is  not  "  narrare  desiit"  ("Wagner),  because  so  un- 
derstood it  were  (as  correctly  observed  by  Wunderlich)  a  mere 
tautology  of  conticuit  ;  neither  is  it  (as  Burmann  and  Wunder- 
lich, endeavouring  to  avoid  the  tautology,  have  interpreted  it) 
"  somno  se  tradidit,"  because  it  is  wholly  incredible  that  so 
skilled  a  master  of  the  poetic  art  would  have  called  upon  his 
reader  to  imagine  the  breaking-up  of  this  great  entertainment, 
and  the  departure  of  the  guests  and  of  Aeneas  himself,  as  hav- 
ing taken  place  in  the  narrow  interval,  or,  to  speak  more  cor- 
rectly, in  the  no  interval,  between  the  words  facto  hic  fine 
and  QUiEviT,  when  he  had  close  at  hand  (sciz.  in  the  space 
between  the  two  books,  or,  as  it  were,  in  the  pause  between  the 
two  acts  of  his  drama)  the  exactly  suitable  place  and  opportunity 
for  such  ellipsis.  I  reject,  therefore,  both  interpretations,  and 
understand  quievit  in  its  strictly  literal  sense  of  becoming  quiet 
or  still.  Conticuit,  he  tohisied  or  became  silent ;  factoque  hic 
FINE,  and  kan'ng  here  brought  his  narrative  to  a  close,  quievit, 
became  still,  i.  e.,  rested.  In  the  passage  so  understood  there  is 
not  only  no  tautology,  but  each  of  the  three  expressions  of  which 
it  consists  has  its  own  distinct  and  appropriate  meaning,  conti- 
cuit signifying  his  becoming  silent,  facto  fine  the  conclusion 
of  his  narration,  quievit  the  cessation  of  his  action.  See  (cf), 
8tat.  Theb.  k-  kOk  : 

.     .     .     "sic  fata  gelatis 
vultibus,  et  Baccho  iam  demigrante,  qHievit," 

where  the  words  "  gelatis  vultibus"  and  "Baccho  demigrante" 
sufficiently  show  that  "  quievit"  means  rested  not  merely  ,/}'OW/ 


71.5-718  Hr>-c—QriETiT]        BOOK  III.  o'^O 

speaking,  but  from  eiwnjetic  act  ion.  Compare  also  (fe),  ibid., 
10.  2 lib : 

"  liis  tandem  virtus  iuvemini  frenata  qn'ievit  " 

[was  quiet,  stiiTed  no  more],  (c*),  Aen.  6.  "2"26  :  "  flamma  quie- 
vit "  [the  flame  rested  from  action,  ceased  to  play].  («l),  Liv. 
3.  58  (ed.  Bipont.)  :  "  Manesque  Virginiae,  mortuae  quam  vivae 
felicioris,  per  tot  domos  ad  petendas  poenas  vagati,  uullo  relieto 
sonte,  tandem  qaieverunt "  [at  last  rested  entirely,  became  per- 
fectly quiet].  So  also  (c),  Aen.  7.  298  :  "  Odiis  aut  exsaturata 
(jiiievi  "  [ceased  entirely  from  doing  anything].  {^),  Hor. 
Art.  Pod.  379 : 

"  ludere  qiii  nescit,  campestribus  aLstiuet  armis, 
iiidoctiisqiie  i)ilae  discive  trocliive  quicscit  " 

[abstains  from  the  game,  remains  quiet,  does  not  play],  {g), 
Juvenal,  13.  218  : 

"  et  toto  versata  toro  iam  membra  qHicxciint.''* 

(h),  Aen.  10,.  835  (of  the  arms  of  Mezentius)  : 

.     .     .     "  procul  aerea  raiiiis 
dependet  galea,  et  prato  gravia  arma  rfiiescunt.^^ 

And  especially  (#'),  Stat.  Silv.  1.  3.  3^. : 

"  quid  primiim  mediumvc  canam,  i\\xofi(c  quicscam  .^" 

(where,  as  in  our  text,  quiescere  is  joined  with  finis,  and 
where,  as  in  our  text,  the  rest  or  repose  of  the  narrator  at  the 
end  of  his  narrative  is  meant);  and  (,y),  Martianus  Capella, 
1.  34  :  "  hie  postquam  Delius  conquievit,  conversus  ad  coniugem 
lupiter  quid  eius  voluntas  haberet  inquirit,"  where  after  Apollo 
(his  address  being  ended)  has  become  quiet,  Jupiter  inquires,  &c. 
So  also  the  substantive  quies  (whether  signifying  the  quiet  of 
sleep,  or  tlic  quiet  of  death)  is  always  cessation,  not  from  speech 
only,  but  from  all  action ;  and  so  also  is  quiescence,  inaction, 
rest,  the  opposite  state  of  action,  as  (fc).  Pall  Mall  Gazette, 
Febr.,  186G  :  "  Yesterday  morning  the  town  was  startled  from 
its  quiescence,  if  not  from  its  propriety,  by  an  announcement 
in  the  first  leader  of  the  Tinie^,'''  &c.     Exactly  into  this  state  of 


540  AENEIDEA        [715-718  hinc— quievit 

quiescence  does  Aeneas  settle  down  at  the  end  of  his  narration. 
Compare  also,  (#),  Epigr.  Pauli  Silentiarii,  AntJiol.  Pal.  7.  588 : 

Aa/xoxO'P^s  [xoipris  Trvfiarriv  vTreSvaaTo  aiyqu, 
(pev  TO  Ka\ov  /j.ov(Tr]s  fiapfiirov  Tjpefji.eei, 

where  we  have  the  rest,  the  stirring  no  more  [rjoefiSH],  of  the 
instrument,  added  to  the  silence  {<nyriv)  of  the  musician.  And 
(f#i),  Lucan,  1.  695  : 

*'  haec  ait,  et  lasso  lacidt  deserta  furore," 

where  the  bacchanal  is  so  exhausted  by  the  violence  of  her 
speech  and  action  that  she  is  obliged  not  merely  to  rest  but  to 
lie  down. 

Between  this  last  verse  of  the  third  book  and  the  first  verse 
of  the  second  book  there  is  a  parallelism  which  seems  worthy  of 
observation  ;  there,  at  the  beginning  of  Aen^as's  narration,  all 
the  company  not  merely  "conticuere"  but  "  intenti  ora  tene- 
bant;"  here,  at  the  close  of  the  narration,  Aeneas  himself  not 
merely  conticuit  but,  facto  hic  fi>4E,  quievit. 


AENEIDEA 


BOOK  IV. 


AENEIDEA. 


IV. 


P  R  E  L  I  M  I  X  A  K  Y      O  ?,  S  E  R  T  A  T  I  0  X  S, 


Charles  James  Fox,  in  a  letter  to  Trotter  (Russell's  Mem.  of 
Fox,  vol.  4,  p.  465),  says  :  "  In  point  of  passion,  I  tliink  Dido 
equal  if  not  superior  to  anything  in  Homer,  or  Shakespeare,  or 
Euripides.  For  me,  that  is  saying  everything."  The  meaning 
of  which  vague  and  ill-expressed  eulogy  of  Virgil's  Dido  may 
be  either  that  neither  Homer,  nor  Shakespeare,  nor  Euripides, 
has  better,  if  even  so  well,  drawn  the  passion  of  love  as  Virgil 
has  drawn  that  passion  in  his  Dido ;  or  has  better,  or  even  so 
well,  di-awn  passion  (any  passion  which  they  have  drawn)  as 
Virgil  has  drawn  the  passion  of  love  in  his  Dido ;  or  has  better, 
or  even  so  well,  drawn  passion  (any  passion  which  they  have 
drawn)  as  Virgil  has  dra^^^l  Dido's  passion,  i.e.,  Dido's  grief, 
anger,  indignation,  and  despair,  at  her  desertion  by  Aeneas. 
In  other  words,  the  great  parliamentary  orator  either  was  not 
quite  clear  himself  or  has  failed  clearly  to  express  in  his  letter 
to  Mr.  Trotter  both  what  ho  meant  by  "  passion  "  and  what  he 
meant  by  the  "  anything  in  Homer,  Shakespeare,  or  Euripides'' 
with  which  he  compared  Virgil's  ])ido.     AVhatever  may  lui\e 

HENRY,  AE.NEIDEA,    VOL.  II.  37 


544  AENEIDEA  [rEEXiM.  observations 

been  Mr.  Fox's  meaning,  I,  for  my  part,  find  no  tenderness  in 
Yirgil's  Dido  to  be  compared  with  the  tenderness  of  Andro- 
mache at  her  parting  from  Hector ;  no  simplicity,  innocence, 
and  artless  youthful  affection  in  Virgil's  Dido  to  be  compared 
with  the  simplicity,  innocence,  and  artless  youthful  affection 
either  of  Apollonius's  Medea  or  Shakespeare's  Juliet ;  no  gran- 
deur in  Virgil's  Dido  to  be  compared  with  the  awful,  unap- 
proachable grandeur  of  the  Medea  of  Euripides  ;  and  not  only 
no  revenge  in  Virgil's  Dido  to  be  compared  with  the  terrific 
revenge  of  the  Medea  of  Euripides,  but  no  revenge  at  all, 
scarcely  even  so  much  as  an  inkling  of  that  deepest,  darkest, 
worst  phasis  of  the  disappointed  love-passion — a  phasis  for 
which,  if  there  ever  was  fitting  place  in  any  picture,  there  was 
a  fitting  place  in  Virgil's  picture  of  the  heartless,  cold-blooded 
seduction  and  desertion  of  Dido  by  the  hero  of  the  Aeneid. 


Of  all  the  pictures  which  it  has  been  the  delight  of  eminent 
artists  to  sketch  after  the  model  of  the  "  infelix  Phoenissa," 
perhaps  the  loveliest  is  the  Sofonisba  of  Trissino — the  loveliest 
in  the  simple  dignity  of  the  style,  in  the  unaffected  pathos  of 
the  sentiments,  in  the  tenderness,  resolution  and  devotion  of  the 
unfortunate  heroine,  and,  perhaps  not  least,  in  the  absence  of 
the  wearying  monotony  of  rhyme,  the  tragedy  of  Trissino 
being,  I  believe,  the  first  example  in  modern  languages  (cer- 
tainly the  first  of  any  consideration)  of  poetry  without  rhyme. 
The  Sofonisba  of  Alfieri  (also  in  blank  verse,  but,  like  allAlfieri's 
productions,  wholly  destitute  of  pathos)  is  not  cast  at  all  in  the 
mould  of  Dido. 

In  the  "  Oeuvres  et  meslanges  poetiques  d'Estienne  Jodelle, 
sieur  de  Lymodin,"  published  at  Paris  in  1583  (and  of  which 
a  copy,  the  only  one  I  have  ever  seen,  is  preserved  with  great 
care  in  the  Bibliotheque  du  Roi  at  Paris),  is  a  tragedy  entitled 
"  Didon  se  sacrifiant,  tragedie  d'  Estienne  Jodelle,  Parisien." 
This  tragedy,  on  the  model  of  the  ancient  drama,  and  with 
choruses,  is  written  in  so  truly  poetic  a  spirit  as  to  be  well 


PEELIM.  OBSERVATTONS]  BOOK    IV,  545 

worthy  of  re-publication,  notwithstanding  that  it  is  disfigured 
by  such  misapprehensions  of  Virgil's  meaning  as  the  following 
{oi  Aeii.  If.  620:  "mediaque  inhumatus  arena")  : 

.  .  "  qii'  alors  il  ue  jouisse 
de  rcgne  ny  de  vie,  aius  luourant  a  grande  peine 
au  millieu  de  ses  jours,  nc  soit  en  quelquc  areine 
qy!  enterre  a  demi.'^ 

The  reader  will,  perhaps,  not  be  displeased  if  I  present  him 
with  a  more  favourable  specimen  of  the  style  of  this  antique 
and  almost  forgotten  French  poet  and  dramatist : 

"  les  dieiix  nc  furent  oneq  tcs  parens,  ny  ta  mere 
ne  fut  oncq  celle  la,  que  le  tiers  ciel  tempore, 
le  plus  benin  des  cieux  ;  nj^  oncq  (traistre  menteur) 
le  grand  Dardau  ne  fut  de  ton  lignage  auteur ; 
le  dur  mont  de  Cauease,  horrible  de  froidures, 
(0  cruel !)  t'engendra  dc  ses  veines  plus  dures ; 
des  tigresses,  je  erois,  tu  as  succ  le  lait, 


voyez  si  seidemeut,  mes  pleurs,  ma  voix,  mou  duiiil 

ont  peu  la  moindre  larme  arracher  de  son  oeil  ? 

voyez  s'il  a  sa  face  on  sa  parole  esmeue  ? 

voyez  si  seulemeut  il  a  flechi  sa  ■\cue  ? 

voyez  s'il  a  pitie  dc  cctte  pauvrc  aniauto  'r"  itc. 

There  is  also  in  the  French  language  another  tragedy  en- 
titled Dido)i,  published  by  Lefranc  in  1734,  and  preserved  in  the 
Repertoire  General  dit  Theatre  Frcnigais,  vol.  30,  Paris,  1822. 
This  work,  wholly  made  up  of  badly  translated  discerpta  membra 
of  the  fourth  book  of  the  Aeneid,  is  remarkable,  if  for  nothing 
else,  at  least  for  the  astounding  instance  it  affords  of  that  French 
sentimentality  which  finds  Shakespeare  and  Milton  (and,  as  it 
would  seem,  even  Virgil  himself)  "  un  peu  trop  forts,"  and 
dreads  nothing  so  much  as  the  leaving  too  strong  an  impression 
on  the  mind  of  the  reader.  It  is  in  the  concluding  lines,  in 
which  the  dying  Dido,  with  her  terrible  curse  of  Aeneas  still 
quivering  on  her  lips  ("  sol,  qui  terrarum  flammis,"  etc.,  all 
which  the  dramatist  formally  translates  and  puts  forward  as  his 
own ;  see  Eem.  on  Aeii.  1.  .96),  is  made  to  turn  round  and 
apostrophise  the  hero  as  follows  : 


546  AENEIDEA  [prelim,  observations 

"  et  toi  dont  j'ai  trouble  la  haute  destiuee, 

toi  qui  ne  m'entends  plus,  adieu  mon  cher  Enee ! 
ne  crains  point  ma  colere — elle  expire  avec  moi ; 
et  mes  derniers  soupirs  sont  encore  pour  toi.     [_JElk  menrt.']  " 

Lefranc's  tragedy  has,  however,  been  thought  worthy  of  a  trans- 
lation into  Italian. 


As  to  the  source  from  which  Virgil  himself  drew,  it  was,  of 
course,  mainly  the  Medea  of  ApoUonius.  But  that  he  was  not 
wholly  unindebted  even  here  in  his  Aeneid  to  that  early  master 
of  his  from  whom  he  took  so  large  a  portion  of  his  Eclogues, 
appears  on  a  comparison  of  the  Simaetha  of  Theocritus,  Idijll.  2, 
who,  being  deserted  by  Delphis,  (ff )  lies  awake  at  night  tossing 
and  restless  when  everything  in  the  world  but  herself  is  sleep- 
ing, vs.  38 : 

■r)vi5i  (fiyri  neu  irovros,  criywvri  5'  otjtoi' 
a  5'  e/xa  ov  ffiyri  irTepvoiv  evroffdeu  avia  ;* 

who,  {h),  continues  to  entertain  an  unabated  passion  for  the 
wretch  who  has  ruined  her,  vs.  40  : 

aW'  eiri  rrjvw  waffa  KaraiBo/xat,  os  /J-e  raKaivav 
avTi  yvvaiKos  edijKe  KUKav  Kai  awapdeuov  riixiv  ;t 


*  4.  522 ; 


"  nox  erat,  ct  plncidum  carpebant  fessa  soporem 
corpora  per  terras,  silvaeque  et  saeva  quierant 
acquora  ;  quum  medio  volvuntur  sidera  lapsu, 
quum  tacet  oranis  ager,  pecudcs,  pictaeque  volucres, 
.  quaequc  lacus  late  liquidos,  quaeque  aspera  dumis 

rura  tenent,  somno  positae  sub  noctc  silenti 
(lenibant  curas,  et  corda  oblita  laborum). 
at  non  infelix  animi  Phoenissa ;  neque  unquam 
solvitur  in  somnos,  oculisve  aut  pectore  noctem 
acciplt  :  ingeminant  curae";  rursusque  resurgens 
saevit  amor,  raagnoquc  irarum  fluctuat  acstu," 

a  notable  example  of  tbe  much  M'hich  Virgil  was  so  fond  of  making:,  and  knew  so 
A\-ell  how  to  make,  out  of  little. 

t  4.  314: 

.     .     .     "  per  ego  has  lacrymas  dextramquc  tuam,  te 

(quando  aliud  mihi  iam  miserae  nihil  ipsa  reliqui), 
per  connubia  nostra,  per  inccptos  hymenaeos  ; 
si  bene  quid  dc  te  mcrui,  fuit  aut  tibi  quidquam 
dulce  meum,  miserere  domus  labentis,  et  istam, 


rRELnr.  obsekyatioxs]  BOOK  lY.  ;"54'-' 

who,  (c),  sends  messages  to  him  begging  him  to  have  pity  on 
her,  and  come  to  her,  and  not  leave  her  yet,  vs.  96  : 

Traffai/  fxei  /J.e  raXaivav  o  Mw5<oy  aWa  fioKottra 
r-qprjffov  iron  -rav  Ti/xaynroLO  TcaXaKXTpaV 
TTjvei  yap  (poiTrj,  rr^vei  5e  oi  aSu  Kadr)a9a.i. 


«7j7r€i  Ka  viv  eovra  /xadrjs  fxavov,  affvxa  vevffov 
Kiicp    on  2i|Uai0a  tv  /caAei,  koi  a<pajeo  raSe  ;  * 

who,  («l),  in  a  paroxysm  of  grief  and  anger  does  not  know  where 
to  begin  the  story  of  her  wrongs,  vs.  64 : 

vw  Srj  fxovvq  eoiaa  irodev  top  epura  SaKpuaoi  ; 
iK  Tivos  ap^oo/j.ai ;  tis  /xoi  kukov  ayayf  tovto  ;  f 

who,  (e),  seeks  out  witches,  vs.  90  : 

Kai  es  Tivos  ovk  tTrepacra; 
7]  iroias  (KiTTov  ypaias  So/xou,  aris  eTraSev  ; 
aW'  rjs  ovSey  (Kappoy  o  Se  xpovos  avvTo  (pevycay  :  '. 

and,  (^),  makes  use  of  incantations,   vs.  10  :  mi;  ^£  viv  (k 
9u£U)v  KaTadvaofxai ;  vs.  159:  wv  fxtv  TOig  (ptXTpoig  KaTadvaojuai; 


and  412; 


*  4.  420: 


t4.  371: 
i  4.  483: 


oro,  si  quis  adhuc  precibus  locus,  exue  mentem, 
te  propter  Libycae  gentes  Noraaduraque  tyranni 
odere  ;  infensi  Tyrii  :  te  propter  eundem 
exstinctus  pudor,  et,  qua  sola  sidera  adibam, 
fama  prior.     Cui  rae  moribundam  deseris,  hospes  ? 
hoc  solum  nomen  quoniam  dc  coniuge  restat ;" 

■■  improbe  amor,  quid  non  mortalia  pectora  cugis  ! 
ire  iterum  in  lacrymas,  iterum  tentare  precando 
cogitur,  et  supplex  animos  submittere  amori." 

...    "  raiserae  hoc  tamen  unum 
exsequere,  Anna,  mihi:  solam  nam  perfidus  ille 
te  colere,  arcanos  etiam  tibi  credere  sensus  ; 
sola  viri  molles  aditus,  et  tcmpora  noras. 
i,  sorer,  atque  hostem  supplex  affare  superbum : 

■    .    .     .    extremum  hoc  miscrae  det  munus  araanti : 
exspcctet  facilemque  fugam  ventDsque  ferentes." 

*'  quae  quibus  anteferam  ?" 

"  hinc  mihi  Massylae  gcntis  raonstrata  sacerdos, 
Hospcridum  tcmpli  rustos,  cpulasque  draconi 
quae  dabat  ct  sacros  servabat  in  arbore  ramos, 
spargens  humida  mcUa  soporiferumque  papaver." 


548  AENEIDEA  [peelim.  obseryatioxs 

vs.  3  :  (og  tov  sfxov  ^apvv  ovra  <piXov  KaTuOvao/jiai  av^pa  ;*  who, 
(gf),  invokes  Hecate,  vs.  14  : 

Xaip')  E«oTa  SaffirArjTi,  Kai  fs  re\os  a/x/xiv  oiraSei 
(pap/xaKa  tout'  epSotcra  x^P^^"*'"'  P-V'''^  "J"'  KipKas 
firire  ti  Mr;5e<as  yUTjre  ^aydas  Uepi/j.r]Sas  ;f 

who,  (l«),  sprinkles  the  salt  and  meal  on  the  fire,  vs.  18  : 

a\<pira  roi  irparov  Trvpi  TUKeraf   aW'  iirnraaffe, 
QidrvXi.   SeiAaia,  to  tos  cppevas  fKiretroTaffat ; 
7}  pa  ye  rot  /xvcrapa  Kat  riv  firixapfia  rervy/xai ;  % 

(#*),  as  if  they  were  the  bones  of  Delphis,  vs.  21 : 

Isaacs'  a/xa  Kai  Xeye  ravra'  ra  AeA^iSos  ocrrea  iraffffca  ;  § 

and,  (J),  whose  vegetable  hippomanes  produces  the  very  effects, 
vs.  48  : 

iiriroixaves  (pvTOP  effTi  Trap'  Ap/catri"  toi  5'  eirt  iracrai 
Kai  iraiXoi  fiaivovTai  av'  upea  Kat  6oai  nriroi. 
ws  Kai  Ae\<piv  iSoi/ui,  Kai  es  To5e  Sufna  Trepaffai 
fjLOivofxivoo  iKiKos  XiTTapas  fKTOffde  iraKaiffTpas, 

for  the  production  of  which  the  animal  hippomanes  is  employed 
by  Dido.  || 

How,  indeed,  could  it  be  otherwise  ?  or  how  were  it  possible 
that  a  poet  the  latter  half  of  whose  eighth  eclogue  is  little  else 
than  a  translation  of  the  Simaetha  of  Theocritus  into  Latin,  a 
poet  who,  in  his  account  of  the  directions  given  by  Dido  to  her 


*  4.  492 


+  4.  609 


J  4.  517: 


§  4.  600: 


4.  515 


"  tester,  cara,  decs  et  te,  germana,  tuumquo 
dulcc  caput,  magicas  invitam  accingicr  artes." 

"  nocturnisque  Hecate  triviis  ululata  per  urbes, 
et  Dirae  .ultriccs,  et  di  raorientis  Elisae, 
accipite  haec." 

"  ipsa  mola  manibusque  piis  altaria  iiixta 
tcstatur  raoritura  deos." 

"  non  potui  abrt-ptum^divellere  coipus,  ct  undis 
spargere  ?  " 

''  quaeiitur  et  nascentis  equi  de  fronte  revulsus 
et  matri  pracreptus  amor.'' 


PKELIM.  OBSEETATIOXS]  BOOK    IT.  549 

sister  to  collect  Aeneas' s  clothes  and  place  them  on  the  pyre  to 
be  bm-nt  along  with  his  effigy  (4.  495  : 

.     .     .     "  arma  viri,  thalamo  quae  fixa  reliquit 
impius,  exuviasque  omnes,  lectumque  iugalem, 
quo  peril,  superimponant :  abolere  nefandi 
ciincta  viri  monumenta  iubet  monstratque  sacerclos  "), 

uses,  mutatis  mutandis,  the  very  words  used  by  Amaryllis  in  the 
latter  half  of  that  eclogue  when  she  is  burying  under  the  thresh- 
old the  clothes  of  Daphnis  along  with  his  effigy  i^Ecl.  8.  91  : 

' '  has  olim  exuvias  mihi  perfidus  ille  reliquit 
pignora  cara  sui  :  quae  nunc  ego  limine  in  ipso, 
terra,  tibi  mando") 

should  not  have  had  Simaetha  and  the  latter  half  of  his 
own  eighth  eclogue  vividly  present  to  his  mind  when  drawing 
the  portrait  of  his  unhappy  "  Phoenissa"  ?  Nor  is  it  only  the 
heroine  of  his  Aeneid  our  author  decks  out  like  the  shepherds 
and  shepherdesses  of  his  Eclogues,  with  finery  found  in  the 
treasury  of  Theocritus  ;  even  the  hero  himself  has  a  share.  His 
mind  is  "  celer  "  (4.  285  : 

"  atque  animum  nunc  hue  cclerem,  nunc  dindit  ilhic"), 

as  the  mind  of  Simaetha's  faithless  lover  is  Ta')(^ivoQ,  vs.  6  : 

7j  pa.  01  aWa 
wx^t'  exw  o  t'  Epois  rax^fas  (ppevas  a  r'  A<ppo5iTa ; 

He  is  as  hard-hearted,  as  little  2)ius,  as  little  moved  by  any  kindly 
affection  (4.  369  : 

*'  num  fletu  ingemuit  nostro  r  mini  lumina  flexit  ? 
num  lacrimas  victus  dedit,  aut  miseratus  amantem  est : "), 

as  the  same  obdurate  Delphis,  vs.  112  : 

Kut  fj.'  taiSoiv  (iiffTopyos,  (in  x^'^^os  o/xixara  7r7j|ay 
f^er'  fTTi  K\ivT7}pi  Kai  e^ofifvos  (paro  jxvdov. 

And  on  liis  landing  at  Cumae  he  separates  with  Achates  from 
the  rest  of  his  companions  and  goes  away  to  a  distance  in  search 
of  the  temple  of  Apollo  and  the  Sibyl's  cave,  leaving  his  fellow- 


550  AENEIDEA  [peelim.  obseetatioxs 

travellers  engaged  in  providing  fire  and  water  (6.  5 : 

,     .     .     ' '  iuvemim  manus  emicat  ardens 
littus  in  Hesperium  ;  quaerit  pars  semina  flammae 
abstrusa  in  venis  silicis  ;  pars  densa  f  erar^im 
'tecta  rapit,  silvas  ;  inventaque  flumina  monstrat. 
at  pins  Aeneas  arces,  qiiibus  altus  Apollo 
praesidct,  horrcndaeque  procul  secreta  Sibyllae, 
antrum  immane,  petit :  magnam  cui  mcntcm  animumque 
Delius  inspirat  vates,  apcritque  futiira. 
iarn  snbennt  Trivia?  lucos,  atqne  am-ea  tecta"), 

exactly  as  in  Theocritus's  twenty-second  Idyl,  Castor  and  Pollux 
on  their  landing  in  Bebrycia  leave  their  companion  Argonauts 
engaged  in  providing  fire  and  making  their  beds  for  the  night, 
and  go  off  apart  and  have  their  rencontre  with  Amyous,  whom 
they  find  sitting  at  the  foot  of  a  rock  beside  a  spring,  vs.  30  : 

fvda  fiias  iroWoi  Kara  K\i/xaKOS  a/xcporepaiv  €| 
roix^^v  avSpes  tfiaivou  IijCovitjs  airo  vaos. 
iK^avTiS  5'  67ri  Qiva  ^advi>  Kai  vTnjpefiov  o/cttjv 
evvas  5'  faropvvvTO  irvpeia  t6  x«po''>'  ^vuixiav. 
Kacrrup  5'  aioXoiricXos  o  t   oivwnos  TioXvSevKrts 
afKpo)  ep7]fj.a^e(TK0v  airoirXayxSfTes  i-raipuiv, 
iravTOLr\v  iv  opfi  Orifv/mvoi  aypiov  vXav. 
fvpov  5'  aevaov  Kpavav  vko  XicrcraSt  Tmpr, 
uSaTi  ire'KXriQviav  aKripara- 

His  Aeolus  is  promoted  to  sit  at  the  table  of  the  gods  (1.  83 : 
"  tu  das  epulis  aecumbere  divum  ")  as  the  Ptolemy  Lagides  and 
Alexander  of  the  Sicilian  poet  are  promoted,  Idi/ll.  17.  IG  : 

TTivov  Kai  fxaKapecrai  irar-qp  Ofiori/JLOV  edriKev 
adavarois,  Kai  oi  xP^<^^'^^  Sop-os  ev  Aios  oiKU 
5f5/U7jTar  irapa  5'  avrov  AXf^avSpos  (piXa  eiScos 
eSpiaei,  RfptroKri  $apvs  Beos  atoAo/xtTpas. 
avTia  5'  HpaKXrjos  eSpa  Kfvravpocpovoto 
iSpvrai,  (TTfpioio  TfTuyfieva  e|  aSafxavros. 
fvda  (Tvv  aWoKTiv  daXias  exe*  ovpavtBai(Tiv, 
Xaipw  viwvtDv  ireptooo'iov  viidvokjiv, 
OTTi  cr<pi(iiv  KpoviSas  jUfXeuv  f^eiXfro  yrjpas, 
adavaToi  5e  KaXivvrai  €0i  vfiroSiS  yeyauTts. 


l-2ATKEGrXA TONl"]  EOOK   lY.  551 


1-2. 

AT  REGIXA  GRAVI  lAMDUDUM  SAUCIA  CURA 
VULNUS  ALIT  VENIS  ET  CAECO  CARPITUR  IGNI 


"  Saucii  esse,  ruhnis  habere,  sive  alere,  quod  verbum  perpetuita- 
tem  qiiandam  significat,  dicuntur  amantes,  vel  amare  ineipien- 
tes,  quippe  sagittis  Cupidinis  fixi.  Venis,  in  yenis  :  quippe 
proditiir  ilia  animi  affectio  commotis  venis  sive  concitatione 
sanguinis,"  Wagner  (1861).  Not  only  not  the  meaning,  but 
not  even  near  the  meaning.  Alere  is  not  "  habere,  cum  qua- 
dam  significatione  perpetuitatis,"  but  nutrire ;  nutrimenta, 
alimenta  dare;  fo  nourish,  to  feed.  Dido  not  only  has  the 
wound,  but  nourishes  it,  feeds  it  (comp.  Soph.  Philoct.  312  : 

€TOj  To5'  tjStj  SeKaroj/  ei/  Ai/^tc  re  Kai 
KaKotcri  fioffKoiv  tt]V  aSrj^ayov  voffov. 

Com.  Nep.  Attic.  21  :  "  id  vos  ignorare  nolui ;  nam  mihi  stat, 
alere  morbum  desinere") ;  and  venis  is  not  "  in  vexis,"  but  cum 
VENis  ;  her  venae,  the  blood  of  her  venae  (her  heart's  blood), 
being  the  food  which  she  gives  the  wound,  the  aliment  of  the 
Avound.  Dido  vulnus  alit  venis,  nourishes  the  wound  not  in 
but  witlt  her  veins,  exactly  as  the  "  vitula,"  EcL  3.  30,  "  binos 
alit  ubere  foetus,"  nourishes  her  calves  not  in,  but  ivith,  her 
udder.  See  also  Auct.  Dial,  de  clar.  Oral.  36  :  "  Magna  eloquen- 
tla,  sicut  flamma,  materia  alitur,  et  motibus  excitatur,  et  urendo 
clarescit."  This  alere,  rpecpnv,  either  of  Love  himself,  or  of 
the  wound  of  Love,  or  of  the  fire  of  Love,  is  of  the  most  fre- 
quent occurrence  with  the  poets,  as  Epigr.  Meleagri,  Anthol. 
Pal.  5.  176 : 

Setvos  Epws,  Seivos.  tl  5e  to  t\€ov,  ijv  ira\iy  finu/, 
KOI  Tra\iv,  ot/xu^wy  iroWajti,  "  Seivos  Epus  "  ; 

7]  yap  0  nats  rovTotffi  yf\a,  /cai  TTUKva  KaKiffdeis 
rjSerai'  tj;/ 5'  finu  \oiSopa,  Koi  t p  fcperat, 

[is  nourished  even  with  Xoi^opa,  grows  fat  and  thrives  even  on 
Xotoo/oa].     Servius  praises  our  author  for  a  double  reference,  in 


552  AENEIDEA  [1-2  at  eegina— igxi 

SAUCIA  and  vulnus  to  the  tela,  in  jgsi  to  the  f  acula  of  Cupid. 
"  Bene  alludit  ad  Cupidinis  tela,  ut  paulo  post  ad  f acula m ;  ut : 
ET  CAEco  CARPiTUR  iGXi."  Unless,  however,  I  very  much 
mistake,  the  reference  is  both  more  simple  and  more  direct, 
not  to  the  tela  and  the  f  acula  of  Cupid,  but  solely  to  the  fire 
of  the  wound  which  Dido  has  received,  viz.,  from  the  fiery  shaft 
of  Cupid.    Compare  Epigr.  of  Philodemus,  A.nthoJ.  Pal.  5.  12^  : 

oA.A'  rjSri  doa  To|a  veoi  driyovaiv  Epcares, 

Av<Ti5iK7),  Kai  TTvp  Tvcperai  ejKpv^iov. 
(pevyufjLeu,  Svaepcares,  fus  fifAos  ovk  eTri  t/evpy]' 

/xavTis  eyw  /xeyaXris  avriKa  iTvpKa'Ci]s. 

Epigr.  Asclepiadae,  ibid.  5.  189  : 


ov  yap  epccTa 

KvTrpis,  aptripov  5'  e/c  irvpos  r]Ke  fie\os. 


Epigr.  Meleagri,  ibid.  5.  180: 


TJ  ^€vov  ei  ^poToXoiyos  EpcDs  ra  wpnTvoa  To|a 
ySaAAfi.   .  .   . 

Epigr.  Leonidae,  ibid.  5.  188  : 

OVK  ctSiKew  Tov  Epcora.  y\vKvs  /xaprvpo/xai  avT7]v 
KvTTpLv'  0€0\T}naL  5'  e/c  SoAiov  Kfpaos, 

Kai  TTas  Te<ppov/j.ai'  dep/xov   5'  (ttl  dep/uao  laWft 
arpaKTOv ,  Acccpa  S'  ov5'  oaov  toffoAwv. 

ApoU.  Khod.  3.  286  : 

Pe\os  5'  eveSaiero  Kovpt] 
vep6ev  VTTO  KpaSiTj  (pKoyi  eiKe\ov. 

Vulnus,  the  (SeXog  of  Apollonius  Rhodius  (just  quoted) ;  of 
Aristaenetus,  1.  16  :  ovSeig  irtpog  iiriaTaTai  Tt]Q  ifxriQ  KupSiag  to 
(5e\og,  it  fit]  Gvye  TravTCDg  o  rpuxjag'  (interj)reted  by  Stephens, 
ill  voce  (5eXog,  "  cordis  mei  vulnus") ;  and  of  Heliodor.  8.  p.  318 
(as  quoted  by  Bastius  and  Aristaenet.  ubi  siqjra)  :  to  ^tXrarrj  to 
jt/EvjSeXoc  [vulnus]  tov/hov  syvuiKag.  The  fault,  therefore,  if 
any,  in  the  2^ri)na  facie  heterogeneous  mixture,  saucia,  vulnus, 
iGNi,  is  not  Virgil's  but  the  myth's.  See  Rem.  on  "  cingere 
flamma,"  1.  673,  and  compare  Eurip.  Hippol.  38  (of  Phaedra)  : 

(VTavQa  Srj  ffrfvovffa,  KaKTr€Tr\T]y/u.evr) 
KiVTpots  ipiDTos  TJ  TixXaiv^f  avoWvTai 
crtyr], 


1-2  AT  REGiNA— iGNi]  BOOK  IV.  •  553 

where  we  have  in  KaKTreirX^jy fxsvr}  the  saucia,  in  Kevrpoig  fpwroc 
the  VULNUS,  in  artvovaa  and  raXaiv'  the  gravi  cura,  and  in 
airoXXvTai  aiyi]  as  near  an  approach  as  may  be  without  the 
actual  mention  of  fire  to  the  caeco  carpitur  igni  of  our  text. 
Venis,  not  in  her  veins,  but  with  her  reins,  i.  e.,  with  her  hlood. 
Her  blood  is  set  on  fire,  inflamed.     Comp.  Ciris,  163  : 

"  quae  simul  ac  venis  bausit  sitientibus  Ignem, 
et  validum  penitus  concedit  in  ossa  furorem." 

Even  an  ordinary  wound  produces  inflammation  ;  how  much 
more  a  wound  inflicted  by  Cupid's  red-hot  arrow  I 

Caeco  carpitur  igxi  is  the  variation  of  the  theme  vulnus 
alit  venis — iGNi  (the  fire  kindled  by  the  wound)  answering  to 
VULNUS  (the  wound  which  kindles  the  fire)  ;  carpitur  (expres- 
sive of  the  wasting  or  consumption  of  Dido  by  the  fire  of  the 
wound)  answering  to  alit  (expressive  of  the  growth  or  thriving 
of  the  wound,  exactly  proportional  to  the  wasting  it  produces)  ; 
and  CAECO  (signifying  the  secret,  unseen  nature  of  the  fire) 
answering  to  venis  (the  blood  not  seen  to  be  on  fire  because 
hidden  in  the  interior  of  the  body) .  There  is  thus  a  direct  re- 
ference in  CAECO  to  VENIS,  in  carpitur  to  alit,  and  in  igni  to 
VULNUS,  and  the  passage  affords  a  perfect  example  of  theme  and 
variation.  Compare  Lucan,  8.  777  (of  the  burning  of  the  corpse 
of  Pompey  the  Great)  : 

"  carpitur,  et  lentum  destiUat  Magnus  in  ignem, 
tabe  f ovens  bustum," 

where  not  only  have  we  the  identical  carpitur  of  our  text, 
"bustum"  corresponding  to  vulnus,  "tabe"  to  venis,  and 
"fovens"to  alit,  but  the  same  contrast  between  "carpitur" 
and  "fovens"  as  in  our  text  between  carpitur  and  alit. 

Caeco,  hidden,  that  does  not  show,  or  reveal  itself.     Comp. 
Shakesp.  T>celfth  Night,  2.  U  : 

Duke.     "  And  -what's  her  historj-? 

Viola.    '•  A  blank,  my  lord.     She  [Viola]  never  told  her  love, 

but  let  concealment,  like  a  worm  i'  the  bud, 

feed  on  her  damask  cheek,' ' 

where  we  have  the  usual  incorrectness — shall  I  sa^-  of  Shake- 


554  AENEIDEA  [1-2  at  eegina— igni 

speare,  or  of  poets  ? — it  not  being  concealment,  but  the  love 
wbich  is  concealed,  wbich  feeds  on  the  cheek.  Our  author  is 
more  correct ;  Dido,  wounded  by  the  fiery  dart,  is  consumed  by 
the  fire. 

Carpitur  igni. — The  fire  is  still  smouldering,  has  not  yet 
broken  out  in  open  conflagration  ;  therefore  Dido  carpitur 
IGNI.     See  Georg.  3.  '21o  (of  the  bull)  : 

*'  carplt  eiiim  \ives  paullatim,  nritque  videndo 
fejnina." 

Carpitur, — Is  graduaUij  gnawed  mvay,  coasted,  or  consumed, 
exactly  as  Lucan,  8.  777,  quoted  above,  of  the  tedious  consump- 
tion of  the  corpse  of  Pompey  the  Great  in  a  weak  and  insufii- 
cient  funeral  fire.  This  force  of  gradnallg,  by  successive  steps,  hit 
by  bit,  adheres  closely  to  carpere  in  all  its  various  applications: 
"  carpere  vitales  auras,"  to  breathe — to  consume  the  air,  viz.,  by 
successive  respirations  ;  "  carpere  viam,"  to  consume  the  road, 
viz.,  by  successive  steps ;  *'  carpere  somnos,"  to  sleep,  to  con- 
sume sleep,  viz.,  by  continuing  to  sleep  on  from  moment  to 
moment ;  "  carpere  pensmn,"  to  consume  one's  task,  i.e.,  to  make 
it  less  and  less  every  moment  by  gradually  performing  or  going 
through  it;  "carpere  herbam,"  to  graze,  i.e.,  to  crop  the  grass 
mouthful  by  mouthful. 

Cura. — Amor  viewed  from  the  dark  side,  i.e.,  as  a  pain 
rather  than  a  pleasure.  It  is  exactly  the  Greek  ineXt]fxa,  used 
similarly  for  epwg,  as  Eumathius,  5.19:  Ya/uivt]  irapdive,  jusAij/ua 
e/iiov,  (pujg  EjuMv  0(l>Qa\fxwv,  Trrjyi]  fxoi  araZovcra  /utXirog,  ofippe 
XaptTojv.     Epigr.  Tymnae,  Anthol.  Pal.  7.  199  : 

opveov  w  Xapicriv  /j.i/j.eXri/xei'ov  u  irapofj.oioy 

aKKvoaiv  rov  ffov  (pOoyyov  i<Twaa/xevov 
rip'tra(Tdr]s,  (pt\e\aie. 


8-14  QCUM — caneb.vt]  book  IY.  5,55 


8-14. 

QUUM  SIC  UNANIMAM  ALLOQ'uITUR  MALE  SANA  SOROREM 
ANNA  SOROR  QUAE  ME  SUSPENSAM  INSOMNIA  TERRENT 
QUIS  NOVUS  HIC  NOSTRIS  SUCCESSIT  SEDTBUS  HOSPES 
QUEM  SESE  ORE  FERENS  QUAM  FORTI  PECTORE  ET  ARMIS 
CREDO  EQUIDEM  NEC  VANA  FIDES  GENUS  ESSE  DEORUM 
DEGENERES  ANIMOS  TIMOR  ARGUIT  HEU  QUIBUS  ILLE 
lACTATUS  FATIS  QUAE  BELLA  EXHAUSTA  CANEBAT 

FAR.  LECT. 

FOKTi  I  Vat.,  Rom.,  Pal,  Med.,  St.  Gall.  Ill  Servius  (cod.  Dresd.); 
P.Mamit.;  D.  Heins.;  X.  Heins.  (1670,  1738);  Phil.;  Heyne;  Brunck  ; 
"Wagn.  (ed.  Heyn.,  ed.  1861)  ;  Lad.  ;  Haupt ;  Ribbeck. 

FOKTis  III  Wakef. 


Unanimam,  avfKppova,  ofxo^povovaav,  as  Aesch.  Agam.  109  ;. 

oircoj  Axa'wv  Sidpovov  Kparos  EWaSos  ri$as 
^vfKppova  rayau, 

irefiirei  ffvv  Sopi  Kai  x*"'  "fpaKropi  dovpios  opvis 
TevKpiS'  €7r'  oiai'. 

Dion.  Cass.  72.  5  :  jUtyaXijr  yap  ^x^^'  ^o'^^v  eiri  Traidtia  kul  iiri 
arpaTTiyia  Kai  ofxofppofrv  vi]  Kai  rrXovrd).  Compare  also  Aeii. 
6.  828  :  "  Concordes  auimae." 

Quae  me  suspensam  insomnia  terrent? — Insomnia  ter- 
RENT  is  the  true  reading,  and  Servius's  doubt  ("  terret  et  ter- 
rent legitur  ;  sed  si  terret  legerimus,  insomnia  erit  vigilia^''), 
and  Pomponius  Sabinns's  positiveness  ("  ego  vero  insomnia 
terret,  i.e.,  ligilia"),  and  Schiller's  translation  ("ach!  welche 
zweifel  sind's  die  schlaflos  mich  durchbohren"!),  are  so  many 
wanderings  from  the  Virgilian  thought,  which  is  not  that  Dido 
was  terrified  by  wakefulness  (for  wakefulness  never  terrifies), 
but  that  she  was  terrified  by  dreams,  visions  in  sleep,  iv-vrrvia, 
of  whicli  word  in-somnia  is  the  Latin  translation  and  precise 


556  AENEIDEA  [8-14  Qurn— canebat 

equivalent.  Accordingly,  in  one  of  the  originals  after  which 
Virgil  has  painted  the  whole  passage  (Apoll.  Rhod.  3.  636),  it 
is  expressly  oveipoi : 

S61A.77  670;;',  otov  fit  $apeis  ecpofirjcrau  oveipot. 
SeiSia,  /U.7)  fifja  Stj  ti  (pep-q  KaKov  TjSe  Ke\ivQos 
ripojtaV  irepi  fxoi  i,iivw  cppeves  TjepeOovrai, 

and  in  the  other  (Eurip.  Ilec.  69)   (see  Rem.  on  Ae)K  3.  1^82), 

(pacTfiaaiv  : 

Tt  ffor'  atpo/xai  evpvxos  ovros 
Setfiaffi,   (pacr/LLacr tv ; 

Compare  also  Aoi.  6.  897 : 

"  sed  falsa  ad  caelum  mittunt  Insomnia  Manes." 

Tacit.  Aiutal.  11.  Ij. :  "  Illud  hand  ambigitur,  qualicunque  in- 
somnio  ipsi  fratrique  perniciem  illatam."  Ammian.  23.  3  :  "  hie 
luliani  quiescentis  animus,  agitatus  iiisomniis,  eventurum  triste 
aiiquid  praesagiebat."     Sil.  10.  354  : 

"  ast  ubi,  per  taciturn  allapsus  [Somnus]  teutoria  prima 
Barcaei  petiit  iuvenis,  quatit  inde  soporas 
devexo  capiti  pennas,  oculisque  quietem 
in-orat,  tangens  Lethaea  tempora  virga. 
exercent  rabidam  truculenta  insomnia  mentem." 

^ynesivLS  De  Insoi)iiiii>> :  "  atqui  si  futurorum  praesaga  sint  tn- 
isomnia,  visaqiie  ea  quae  donnientihus  ohiicluntur,  eorum  quae 
revera  contingent  significationem  continent,"  &c. 

A  right  understanding  of  the  word  insomnia,  placed  in  this 
prominent  position  at  the  commencement  of  the  book,  and 
forming  the  subject  of  Dido's  first  passionate  exclamation  to 
her  sister,  is  essential  to  the  right  understanding  of  almost  the 
whole  of  the  subsequent  drama.  A  decided  colom-,  if  I  may  so 
say,  is  thrown  on  the  picture  by  this  first  stroke  of  the  pencil, 
and  carefully  maintained  through  the  whole,  even  to  the  last 
finish.  In  this  foiu'th  book  of  the  Aeneid,  as  in  Burger's 
Leonora,  the  first  words  are  the  key  to  the  whole  piece.     As 

"  Lenore  fuhr  um's  morgenroth 
cmpor  aus  schweren  traumen," 


8-14  Qurir— caxebat]  BOOK  IV.  ooT 

so  Dido  after  a  similar  night  (probably  after  the  appearance  of 
her  deceased  husband  to  her  in  her  sleep)  flies  early  in  the 
morning  to  her  sister  with  the  exclamation,  quae  me  suspen- 
SAM  INSOMNIA  TERRENT  !  lohut  frightful  (Iredms  I  have  had!  I 
am  so  distracted  I  don't  know  what  to  do.  As,  immediately 
following  Leonora's  dreadful  dreams,  and  without  other  con- 
nexion than  that  best  of  all  connexions,  immediate  sequence, 
comes  her  exclamation  : 

"  bist  untreu,  Wilhelm,  oder  todt  ? 
wie  lange  willst  du  saumen  ?" 

SO,  Immediately  following  Dido's  exclamation  of  horror  at  her 
dreams,  comes,  without  other  introduction  or  connexion,  their 
subject-matter  :  quis  novus  hic  hospes,  &c.  The  vehemence 
of  Dido's  expressions  all  through  her  address  to  her  sister,  and 
especially  her  tremendous  oath  or  adjuration,  sed  mihi  vel 
TELLus,  etc.,  are  thus  satisfactorily  explained.  In  her  distress 
and  agitation  between  (suspensam)  the  impulses  of  her  passion 
on  the  one  hand  and  the  terrific  (terrent)  warnings  of  her 
dreams  on  the  other,  and  fearing  that  the  strength  of  her  pas- 
sion might  overcome  both  her  own  sense  of  propriety  and  the 
warnings  conveyed  to  her  from  the  dead,  or  on  the  part  of  the 
dead,  through  her  dreams,  she  endeavours  to  strengthen  the 
weakness  of  her  resolution  to  obey  the  warnings  and  conquer 
her  passion,  by  an  oath  expressed  in  the  strongest  language 
which  it  was  possible  even  for  Virgil  to  put  into  her  mouth, 
and  then,  the  next  moment  (her  passion  conquering  both  her 
resolution  and  her  oath),  bursts  into  tears. 
The  answer  of  Anna, 

ID  CINEREM  Af  T  MAXES  CKEDIS  CUKARE  .SEPULTOS  ? 

goes  to  confirm  the  above  views ;  there  being  in  these  words, 
as  I  think,  besides  their  plain  and  acknowledged  meaning,  a 
special  reference  to  the  frightful  dreams  which  Dido  had  under- 
stood to  manifest  the  displeasure  of  the  Manes  at  her  new  affec- 
tion ;  as  if  Anna  had  said : — "  Go  on  with  yoiu'  purpose,  and 
don't  mind  the  dreams  which  you  erroneously  suppose  the 
offended  Manes  to  have  sent  you<     Can  you,  indeed,  believe 


558  AENEIDEA  [8-14  quuji— canebat 

that  your  new  love  is  any  ajff air  of  tlieirs  ?  that  a  former  hus- 
band, once  he  is  dead  and  buried,  cares  whether  his  widow 
marries  again  or  not?"  I  am  the  more  inclined  to  think  that 
there  is  a  reference  in  the  word  maxes  to  the  insomnia  of  Dido, 
on  account  of  the  express  connexion  of  "insomnia"  (always,  as 
far  as  I  know,  used  by  the  Romans  in  a  bad  sense ;  compare 
Sil.  Ital.  10.  358  : 

"  exercent  raLidam  trucukiifa  Insomnia  mentein  ;  " 

and  TibuU.  3.  4.  1 : 

"  dii  meliora  feiaiit,  uec  sint  insomnia  vera, 

quae  tiilit  extrema  pessima  nocte  quies ! ") 

with  "  Manes  "  by  Virgil  himself,  Aen.  6.  897,  from  which  it 
appears  that  it  was  the  special  pro\ince  of  the  Manes  to  send 
insomnia.  Compare  also  Dido's  threat  (vss,  384,  ei  seqq.) 
that,  when  she  is  dead  and  with  the  Manes,  she  will  haunt 
Aeneas  "  ignibus  atris." 

As  here  in  the  first  scene,  so  all  thi-ough.  Dido's  part  in  the 
drama  is  deeply  tinged  with  the  fine  colouring  of  superstition. 
Following  the  advice  of  her  sister,  she  proceeds  immediately  to 
the  temples  of  the  gods,  and  seeks  there  for  favourable  omens 
to  neutralise  the  bad  omens  of  the  insomnia  :  "  principio  de- 
lubra  adeunt,"  &c.  ;  later,  she  threatens  Aeneas  that  her  ghost 
will  haunt  him  after  her  death ;  and  still  later,  when  she  has 
taken  the  resolution  to  kill  herself,  she  sees  the  sanctified  wine 
turn  into  blood,  hears  the  ominous  hooting  of  the  owl,  the 
voice  of  her  dead  husband  calling  to  her  out  of  the  private 
chapel  she  has  consecrated  to  his  memory  in  her  palace,  and 
again  has  her  frightful  visions— dreams  that  Aeneas  is  pursuing 
her,  and  that,  alone  and  deserted  of  all,  she  is  wandering 
through  deserts  in  search  of  her  Tyrians ;  and  finally,  when 
she  has  actually  prepared  her  funeral  pyre,  has  recourse  to  the 
various  magical  incantations  enumerated  at  verse  510. 

A  further  confirmation  of  the  above  explanation,  viz.,  that 
Dido,  in  the  words  quae  me  suspensam  insomnia  terrent, 
refers  to  her  dead  husband  having  appeared  to  her  in  her  sleep 
and  warned  her  not  to  have  anything  to  do  with  Aeneas,  may 


8-14  QniM— caxebat]  BOOK  IV.  559 

be  found  in  Tacit.  Ann.  1.  65,  where  that  writer,  having  in- 
formed us  that  the  Roman  general,  Caecina,  had  been  terrified  by 
a  dream,  "  ducemque  terruit  dira  quies"  (words  corresponding 
exactly  with  Dido's  quae  me  suspensam  insomnia  terrent), 
proceeds  immediately  with  the  explanation :  "  nam  Quinctilium 
Yarum  sanguine  obhtum  et  paludibus  emersum  cernere  et 
audire  visus  est  velut  vocantem,"  &c.  Compare  also  (verse  351) 
the  account  given  by  Aeneas  himself  of  the  frequent  terrific 
warnings  he  had  had  from  his  father  Anchises  in  his  dreams  : 

"  me  patris  Anchisae,  quoties  humentibus  iimbris 
nox  operit  terras,  quoties  astra  ignea  surgunt, 
admonet  in  somnis  et  turbida  tenet  imago  ; " 

and  observe  the  exact  parallelism,  "  in  somnis  turbida  terret 
imago  " — insomnia  terrent.  Compare,  still  further,  Atossa's 
relation  to  the  Persian  matrons  of  her  husband  Darius's  appear- 
ance to  her  the  preceding  night  in  a  dream,  Aesch.  Pers.  17 If 
(ed.  Schiitz) : 

voWois  fxep  atei  vvKrepoi^  opfipaffi 
^vveifi  a<p'  ovirep,  &c. 

Also  8tat.  Theb.  9,  632  (Atalanta,  referring  to  her  frightful 
dreams)  :  "quid  trepidae  noctes  somnusque  minantur.^"  And 
Ovid,  Met.  9.  kIS : 

*'  me  miseram !  tacitae  quid  vult  sibi  noctis  imago  ? 
quam  nolim  rata  sit !  cur  baec  ego  somnia  vidi  ?  " 

Suspensam. — "Ornate  adiectum,  admetum  pertinet,"Heyne. 
No  comment  at  all  had  been  better.  Heyne  did  not  understand 
the  word.  Suspensam  is  literally  suspended,  in  suspense  ;  indi- 
cates one  having  advanced  so  far,  and  there  remaining  afraid  or 
unwilling  to  go  further,  but  ready  to  go  on  as  soon  as  the  doubt 
or  difficulty  shall  have  been  removed.  It  is  precisely  in  order 
that  this  state  of  doubt  and  difficulty,  this  suspense,  occasioned 
by  her  terrifying  dreams,  may  be  removed,  that  she  applies  to 
her  sister.     Compare  2.  114  : 

"  sus2)cnsi  Etirypylum  scitatum  oracula  Phoebi 
mittimus  " 

HENRY,  AENEIDEA,   VOL.  II.  3g 


560  AENEIDEA  [8-14  quum— canebat 

[suspended ;  having  advanced  so  far,  but  stopped  there,  and 
afraid  to  go  farther,  on  account  of  the  ominous  thunders]  ;  and 
Q-uint.  Curt.  3,  10  [25]  :  "  Alexander  ante  prima  signa  ibat, 
identidem  manu  suos  inhibens ;  ne  su.yyensi,  acrius  ob  nimiam 
festinationem  concitato  spiritu,  eapesserent  bellum  [praelium]  " 
[i.e.,  that  they  might  not  by  too  great  haste  lose  their  breath, 
and  so  arrive  on  the  edge  of  battle  in  a  suspended  state — q.  d., 
compelled  to  remain  where  they  had  arrived,  and  unable  to 
advance  another  step  until  they  had  first  stopped  and  drawn 
breath  and  rested]. 

QuAM  FORTi  PECTORE  ET  ARMis ! — "  Ut  ctiam  ab  Ilioneo  haec 
audierat,  dicente  :  '  quo  iustior  alter  nee  pietate  fuit  nee  bello 
maior  et  armis,' "  Servius.  "  Wie  beherzt  und  tapfer  in  waffen," 
Yoss,  An  erroneous  interpretation,  of  which  I  am  sorry  to  have 
been  the  advocate  in  my  Adve'rsar.  Virgil.  Quam  forti  pectore 
ET  ARMIS  is  spoken  of  Aeneas's  personal  appearance,  not  of  his 
courage  and  deeds  of  arms,  (1),  because  the  impression  made 
on  Dido  by  Aeneas's  personal  appearance  is  not  sufficiently 
enunciated  by  the  half  verse  quam  sese  ore  ferens,  the  full 
enunciation  of  that  impression  requiring  besides  the  mention  of 
the  face,  at  least  that  of  the  chest  and  shoulders  also.  (^),  be- 
cause Aeneas's  courage  and  deeds  of  arms  are  sufficiently  enun- 
ciated immediately  afterwards  in  words  occupying  a  verse  and 
a-half : 

HEU  QUIBUS  ILLE 
lACTATUS  FATIS  !    QUAE  BELLA  EXHAUSTA  CANEBAT  ! 

(3),  because  the  inference  in  the  next  verse  that  Aeneas  was  of 
divine  origin  should  be  drawn  not  at  all  from  the  account  given 
by  Aeneas  of  himself,  an  account  which,  for  aught  Dido  knew 
to  the  contrary,  might  be  either  grossly  exaggerated  or  wholly 
false,  but  solely  from  the  impression  made  on  her  by  his  per- 
sonal look  and  bearing ;  exactly  as  from  the  impression  made 
on  him  by  the  beauty  of  her  features  and  the  sweetness  of  her 
voice  Aeneas  himself  had  at  once  recognised  the  huntress  whom 
he  met  in  the  wood  to  be  a  goddess  :  "  0,  dea  certe,  namque 
baud  tibi  vultus  mortalis,  nee  vox  hominem  sonat."  If  such 
were  the  premises  from  which  such  a  conclusion  was  projDerly 


8-14  QiTtTM— canebat]  book  1Y.  561 

drawn  by  Aeneas,  a  cool  calculating  man,  how  much  more 
surely  were  they  the  premises  from  which  such  a  conclusion 
was  drawn  by  Dido,  an  uninstructed,  highly  impulsive  and  im- 
passioned woman  !  Men,  women,  and  chikben,  civilized  and 
uncivilized  alike,  we  are  all  of  us  physiognomists  {Stat.  Achill. 
1.366: 

' '  nee  titrba  piarum 
Scyriaclum  cessat  nimio  defigere  visii 
virginis  ora  novae,  quantum  cervice  comisque 
emineat,  qiiantumque  humeros  ac  pectora  fundat"), 

and  the  conclusions  we  draw  respecting  the  unseen  from  the 
seen  of  the  individual  are  sometimes  naive  enough.  For  ex- 
ample, a  Siamese  ambassador  to  the  court  of  Q,ueen  Victoria 
says,  in  a  pamphlet  published  by  him  on  his  return  to  his  own 
country :  "  One  cannot  but  be  struck  with  the  aspect  of  the 
august  Queen  of  England,  or  fail  to  observe  that  she  must  be 
of  pure  descent  from  a  race  of  goodly  and  warlike  kings  and 
rulers  of  the  earth,  in  that  her  eyes,  complexion,  and,  above 
all,  her  bearing,  are  those  of  a  beautifid  and  majestic  white 
elephant"  (Anna  Harriette  Leonowens,  "The  English  Grover- 
ness  at  the  Siamese  Court,"  ch.  16.  Lond.  Triibner  &  Co.  1870). 
(4),  because  broad  chest  and  shoulders  form  a  primeval  part  of 
the  ideal  of  the  hero,  demigod,  and  even  of  the  god,  as  Hesiod, 
Scut.  Here.  75  (of  Hercules)  : 

Keivia  yap  fxeyaXri  re  0iri  Kai  X^'P^ *  aairroi 
«f  M/xuv  eire(pvKov  (nt  (rrt^apoicri  fj.f\((Ttnv. 

Horn.  //.  3.  1^.78  (of  Agamemnon) : 

o/ufxaTa  Kai  KecpaAriv  tKeAos  Ai'i  Tep-jriKepavvQi, 
A.pei  5f  ^(cvriv,   arepvou  Se  Tloa e iSacovi. 

Heliod.  Aethiop.  7.  10  :  '  ■yivioaKw''  e(jji]  '  tov  veaviav'  [Theage- 
uem]  jj  7pai;c.  '  evpvg  rig  rjv  ra  (rrepva  Kat  Tovg  wjuovg,  kol 
TOV  av^iva  opOiov  Kat  tXevOspov  vwep  TOvg  aWovg  aipwv,  kol 
aig  KOuv(pr}v  Tovg  airavTag   virepexcov/   &C.      Hom.  //.  3.  193   (of 

Ulysses)  : 

fxeiitiv  fxiv  Kf<pa\7)  Aya/xffj.uouos  ArptiSao, 
fvpuTepus   5'   wixuiaiv   iSe    ar  e  pv  u  iiy  lv   tSeffdai. 

as  -^ 


562  AENEIDEA  [8-14  qijfm— canebat 

Id.  Od.  18.  68   (also  of  Ulysses,  who  has  stripped  himself  in 
order  to  box  with  Irus)  : 

(paueu  5e  ot  eupeej  wfnoi 
<rrr]9ea  re  <TTi0apoi  re  fipaxioves. 

Val.  Flacc.  2.  485  (Hesione  addressing  Hercules  and  admiring 
his  great  chest  and  shoulders)  : 

"  verum  o  iam  redeunt  Phrygibus  si  numina,  tuque 
ille  ades,  auguriis  promisse  et  sorte  deorum ; 


annue,  meque,  precor,  defectaque  Pergama  monstris 
eiipe  ;  namque  potes.  neque  enim  tarn  lata  videbam 
pcctora,  Neptunus  muros  cum  iungeret  astris  ; 
nee  tales  humeros  pbaretramque  gerebat  Apollo." 


Id.  1.  433  (apostrophizing  Meleager) 


"  at  tibi  coUectas  solvit  iam  fibula  vestes, 
ostenditque  humeros  fortes,  spatiumqae  stiperhi 
pectoris,  Herculeis  aequum,  Meleagre,  lacertis.' 


Claud.  Sext.  Cons.  Sonor.  560  : 


' '  conspicuas  tum  flore  genas,  diademate  crinem, 
membraque  gemmato  trabeae  viridantia  cinctu, 
et  fortes  humeros  et  certatura  Lyaeo 
inter  Erytbraeas  surgentia  coUa  smaragdos 
mirari  sine  fine  nurus." 


Grat.  Falisc.  274  (of  a  dog) 


.     .     .     "  validis  tum  surgat  pictus  ab  armis 
quod  magnos  capiat  motus,  magnisque  supersit." 

Shakesp.  Cymheline,  U-  6: 

"  a  headless  man ! — the  garments  of  Posthumus  ; 
I  know  the  shape  of  his  leg ;  this  is  his  hand, 
his  foot  Mercurial,  his  martial  thigh, 
the  arms  of  Hercules ^ 

And — ^I  am  indebted  to  Mr.  Conington  for  the  quotation — 
Tennyson,  Idylh  of  the  King  (Enid,  contemplating  her  sleeping 
husband)  : 

"  o  noble  breast,  and  all-puiseant  arms  .'" 


8-14  QUUM— canebat]  book  IV.  563 

(5),  because,  Venus  having  taken  especial  care  that  Aeneas 
should  at  his  presentation  to  Dido  resemble  a  god  not  merely 
in  countenance  but  in  bust  {^' os  humerosqne  deo  similis"),  it 
would  have  been  not  a  little  remarkable,  had  Dido  been  struck 
by  the  former  only  and  taken  no  notice  at  all  of  the  latter. 
(O),  because  Yirgil's  writing  is  not  usually  of  that  concise  terse 
kind  in  which  two  only  loosely  related  subjects  are  treated 
of  in  two  halves  of  one  and  the  same  verse  (on  this  occasion 
Aeneas's  physical  endowments  in  one  half  and  Aeneas's  men- 
tal endowments  in  the  other)  but,  on  the  contrary,  is  usually 
of  that  full,  rounded,  and  flowing  kind  in  which  both  halves 
treat,  if  not  of  the  same,  at  least  of  very  closely  related  sub- 
jects, and  the  one  half  is  the  complement  of  the  other ;  that 
one  subject,  or  those  two  closely  related  subjects,  being  on  the 
present  occasion  Aeneas's  physical  endowments,  one  principal 
one  of  which,  viz.,  the  beauty  of  his  countenance,  occupies  the 
first  half  of  the  verse,  and  another  principal  closely  related  one 
of  which,  viz.,  his  strength  of  chest  and  shoulder,  occupies  the 
other.  (7),  because  not  only  is  armi  used  by  Yirgil  him- 
self elsewhere,  and  even  by  Tacitus,  to  signify  the  shoulders  of 
a  man  [as  Aen.  10.  7^^  (of  Mezentius)  : 

**  obvius  adversoqiie  occumt,  seque  viro  vir 
contulit,  Laud  furto  melior,  sed  fortibus  armisy 

Aen.  11.  6U1  : 

*'  ingentemque  animis  ingentem  corpore*  et  arinis 
deiicit  Herminium  :  nudo  ciii  vertice  fulva 
caesaries,  nudique  humeri,  nee  vulnera  terrent : 
tantus  in  arma  patct.  latos  huie  basta  per  armos 
acta  tremit,  dnplicatque  viriim  tiansfixa  dolore." 

Tacit.  HisL  1.  36  :  "sed  ut  quemque  adfluentium  militum  as- 
pexerant,  prensare  manibus,  complecti  arniis,  collocare  iuxta, 
praeire  sacramentum,  modo  imperatorem  militibus,  modo  im- 
peratori  milites  commendare"],  and  "  f orti  pectore "  used  by 
Catullus,  Epith.  Pel.  et  Thetid.  339,  to  signify  his  strong  chest  : 

"  naseetur  vobis  expf>rs  teiToris  Acbilles, 

hostibus  baud  tergo,  i,c(i  furti  pcHore  no(us  ;  " 


*  "  Pectoie,"  filiti:)-  rjf  the  (iiidiaii. — liiblx'ck. 


564  AENEIDEA  [8-14  QtruM— canebat 

but  the  two  words  pectus  and  armi,  in  the  same  ablative 
case,  in  the  same  position  in  the  verse,  and  joined  together  by 
the  same  conjunction,  et,  are  used  by  Valerius  Flaccus,  4.  261 
(ed.  Burm.),  in  a  context  in  which  they  cannot  by  possibility 
mean  bravery  and  deeds  of  arms,  but  must  mean  breast  atid 
shoulders  : 

"  contimio  Bebryx,  Maleae  velut  arce  fragosa 
turbo  rapax,  vix  ora  virum,  vix  toUere  passus 
bracMa,  torrenti  praeceps  agit  undique  nimbo, 
cursibus  involvens  :  totaque  immanis  arena 
inseqiiitur.  vigil  iUe  metu,  cum  pectore  et  armis 
hue  altemus  et  hue,  semper  cervice  reducta, 
semper  et  in  digitis,  et  summi  piilvere  campi, 
proiectusque  redit  .   .  .  ," 

with  which  compare  Iscan.  de  bello  Troiano,  h-  k^  '■ 

"  celsa  duel  Priamo  late  surgentibus  armis 
effulcit  roseum  cervix  caput,  ardua  scribiuit 
membra  virum," 

and  Lucan,  9.  829  : 

.     .     .     "  velox  currit  per  tela  venenum, 
invaditque  manum,  quam  protinus  ille  retecto 
ense  ferit,  totoque  simul  demittit  ab  armo" 

and  Ovid,  Met.  3.  232  (of  Actaeon,  devoured  by  his  own  dogs)  : 

' '  prima  Melanchaetes  in  tergo  vulnera  fecit ; 
proxima  Theridamas  ;  Oresitrophos  haesit  in  ar>rto," 

a  passage  less  terse  and  pointed  than  Ovid's  descriptions  usually 
are,  unless  the  armus  of  the  deer  is  also  the  armus  of  Actaeon. 
To  all  which  arguments  I  should  be  inexcusable  if  I  did  not  add 
fiBially,  (^),  the  tradition  that  Aeneas  was  square-built  (Dares 
Phrygius,  cap.  12:  "Aeneam  rufum,  quadratum"),  and  that 
Dido's  attention  had  been  particularly  called  to  this  peculiarity 
of  his  figure,  even  by  Aeneas  himself,  2.  721  : 

"  haec  fatus,  latos  hmneros  subiectaque  coUa 
veste  super  fulvique  instcrnor  pelle  leonis, 
sui.cedoque  oneri." 


8-14  QTjxrji— canebat]  BOOK  IV.  oGO 

Dido  therefore  does  not,  as  supposed  by  Servius  and  Voss, 
admire  Aeneas's  fine  countenance  and  valorous  deeds  of  arms, 
conclude  him  from  both  to  be  of  divine  origin,  and  then  retm'u 
to  his  valour  and  deeds  of  arms,  but  Dido  admires  Aeneas's 
fine  countenance  and  bust,  concludes  from  both  his  divine  ori- 
gin, and  then  admires  his  bravery  so  conformable  to  his  divine 
origin.  Nor  was  Dido's  conclusion  so  very  unphysiological 
as  may  perhaps  appear  at  first  blush — more  than  one  eminent 
physiologist  of  these  soi-dkant  more  enlightened  times  having 
expressed  an  opinion  that  a  fine  bust  is  not  less  necessary 
to  superior  greatness  of  mind  than  to  superior  strength  of 
body,  a  theory  which,  however  it  may  have  the  air  of  novelty 
now-a-days,  is  shown  by  the  myth  of  Hercules  to  have  been  no 
stranger  to  the  ancient  philosophical  world. 

FoRTi  PECTORE. — Compare  Ovid,  Met.  2.  753  (of  Pallas)  :   ■ 

"  et  tanto  penitus  traxit  suspiria  motu, 

ut  pariter  pectus,  positamque  in  pedore  forti 
aegida  concuteret." 


Ibid.  11.  j^ei 


ast  iuvenes  ...;....  reducunt 
ordinibus  geminis  ad  fort  ia  pcctora  remos." 


Credo  equidem,  &c.,  ,  .  .  arguit. — "  Credo  eum  prolem 
deae  esse,  quandoquidem  fortitudo  ac  constantia  in  ferendis  la- 
boribus  ac  periculis  generosam  ac  divinam  originem  arguit," 
Heyne ;  not  perceiving  that  if  Dido  had  so  argued,  her  argu- 
ment had  been  a  mere  non  sequitiir ;  and  that  from  no  amount 
of  courage  and  constancy  exhibited  by  Aeneas  could  it  be  legi- 
timately concluded  that  he  was  the  offspring  of  a  goddess,  far 
less  that  he  was  the  offspring  of  the  effeminate  goddess  Venus. 
But  Dido  argues  better  than  the  commentator,  and  her  conclu- 
sion is  not  that  Aeneas  is  the  offspring  of  Venus  or  any  other 
goddess,  but  that  he  is  the  offspring  of  the  gods  (genus  esse 
deorum).  Dido  does  not  inquire,  nor  did  it  much  concern  her, 
whether  it  was  of  Venus  or  Mars,  of  Apollo  or  Mercury,  he  was 
the  offspring,  but  she  has  no  doubt  (nec  vaxa  fides)  of  that 
which  does  concern  her,  tliat  he  was  one  of  those  gifted,  noble, 


566  AENEIDEA  [8-14  qfum— canebat 

highly  exalted  mortals  who  were  regarded  as  of  divine  origin 
(Sil.  15.  74 : 

.     .     .     "  tribuit' naraque  ipsa  »ei«ore* 
hos  terria  natura  deos'^), 

her  argument  being  that  if  he  had  been  of  that  inferior  degene- 
rate race  which  nature  had  condemned  to  Avemus  (Sil.  15.  75  : 

.     .     .     "foedere  certo 
degeneres  tenebris  animas  damnavit  Avemis  ' ') 

he  never  could  have  exhibited  such  courage,  constancy,  and 
magnanimity  (degeneres  animos  Timor  arguit). 

Genus  beorum. — Compare  6.  835  :  "  genus  qui  ducis 
Olpnpo."  10.  228:  "  vigilasne,  deum  gens,  Aenea?"  8.  36: 
"  0  sate  gente  deum  /"     11.  305  : 

* '  bellum  importunum  cives  cum  gente  deoru/m 
invictisque  viris  gerimua  " 

(where  the  compliment  is  extended  from  Aeneas  to  his  whole 
army).     6.  322  : 


6.  125 


6.  129 


"  Anchisa  generate,  deum  certissima  jjrofes  .'" 

.     .     .     * '  sate  sanguine  divum 
Tros  Anchisiade,  facilis  descensus  Avemi." 

.  .  .  ' '  pauci,  quos  aequus  amavit 
lupiter,  aut  ardens  evexit  ad  aethera  virtus, 
dis  geniti,  potuere." 

Quae  beli.a  exhausta  canebat  ! — Exhausta  bella,  wars 
fought  out,  fought  until  the  enemy  was  no  longer  able  to  fight, 
completed.     See  Ovid,  Met.  12.  161  : 

"  iuque  vices  adita  atque  exhausta  pericula  saepe 
commemorare  iuvat." 

Eurip.  3Ied.  77  : 

aTTioKofxeffd'  ap,  ei  kukov  ttpoffoiiXofXiv 
veov  traXaiu),  nrpiv  ToS'  e^7]VT\T]K€vai. 

The  expression  is  repeated  by  Nazarius,  Paneg.  Constantin.  37 : 


17-23  posTQUAM — flammae]   book  IV.  567 

"  quae  tuum,  Constantine  maxime,  mite  pectus  inundavit  gra- 
tulatio,  cui  tanto  intervallo  videre  filium  licuit  et  videre  victo- 
rem  !  narravit  utique  [leg.  uhique,  Eyssenhardt]  exhausta  hella, 
et  hoc  ad  tuam  gratiam,  non  ad  sui  ostentationem,"  and  in  a 
modified  form  by  Statins,  Silv.  1.  1.  18 : 

.     .     .     "  exhanstis  Martem  non  amplior  armis 
Bistonius  portat  sonipes." 


17-23. 


POSTQUAM  PRIMUS  AMOR  DECEPTAM  MORTE  FEFELLIT 
SI  NON  PERTAESUM  THALAMI  TAEDAEQUE  FUISSET 
HUIC  UNI  FORSAN  POTUI  SUCCUMBERE  CULPAE 
ANNA  FATEBOR  ENIM  MISERI  POST  FATA  SYCHAEI 
CONIUGIS  ET  SPARSOS  FRATERNA  CAEDE  PENATES 
SOLUS  HIC  INFLEXIT  SENSUS  ANIMUMQUE  LABANTEM 
IMPULIT  AGNOSCO  VETERIS  VESTIGIA  FLAMMAE 


PoSTQUAM  PRIMUS  AMOR  DECEPTAM  MORTE  FEFELLIT. — "PrIMUS 

AMOR,  maritus,"  Servius.  "Fefellit  me,  diuturnum  scilicet  con- 
iugium  sperantem,"  Wagner  [Pmestah.).  Does  not  the  reader's 
good  taste  revolt  against  this  explanation,  vi^.,  that  death  cheated 
Dido  by  allowing  her  husband  to  live  but  a  short  time  with  her? 
Is  it  not  plain  that  the  meaning  is  that  he  cheated  her  not  of  the 
latter  years  of  a  married  life,  but  of  married  life  altogether,  viz., 
by  carrying  off  from  her  her  affianced,  her  primus  amor,  before  he 
became  her  husband  ?  Is  it  not  certain  that  the  intense  feeling- 
expressed  in  the  words  pertaesum  thalami  taedaeque  is  less 
properly  the  feeling  of  the  widow  who  has  early  lost  her  hus- 
band than  of  the  bride  who  has  lost  her  affianced  before  mar- 
riage ?  Where  is  there  in  the  world  the  cloister  that  does  not 
answer  the  question  in  the  affirmative  ?  Nay,  is  not  "deceptus" 


568  AENEIDEA  [17-23  postquam—flammae 

the  very  word  used  by  the  Latin  Homer,  1.  71,  to  express  the 
disappointment  of  Agamemnon  compelled  to  return  Chryseis 
"  intactam  "  to  her  father  : 


macret  et  amissos  dcceptus  luget  amores  "  ? 


and  who  does  not  feel  that  it  is  but  a  sorry  compliment  Saint 
Ambrose  pays  to  matrimony,  where,  falling  into  the  common 
error  respecting  the  meaning  of  oiu-  text,  he  writes  {Hexa'em. 
5.  9) :  "  turtur  ubi  fuerit  iugalis  proprii  amissioue  viduata,  per- 
taesum  thalamos  et  nomen  habet  eoniugii,  eo  quod  primus  amor 
fefellerit  eam  dilecti  morte  deceptam"  ? 

Deceptam  morte  fefei>lit,  exactly  as  Claud.  Laiis  Serenae, 
167: 

.     .     .     ' '  nam  perfidus  obiice  regis 
prodidit  Oenomai  deceptiim  Myrtilus  axem," 

where  "perfidus  Myrtilus"  is  the  primus  amor,  "  prodidit"  the 
FEEELLiT,  "  dcccptum "  the  DECEPTAM,  and  "  obiice"  the  morte 
of  our  text,  and  where  the  meaning  is  that  the  perfidious  driver 
disappointed  the  chariot  of  Oenomaus  {i.e.,  Oenomaus  himself), 
by  taking  out  the  lynch-pin  ;  exactly  as  in  our  text  the  meaning 
is,  Sichaeus  disappointed  Dido  by  dying.  Compare  also  Eurip. 
3Ied.  If98  (Medea,  speaking  of  her  disappointment  in  her  hus- 
band) : 

cos  ixarriv  /c«x/"^'''A*6^« 
KaKov  irpos  avhpos,    €\TriSo}v  5'   7j/ui.apro/j.ev, 

where  there  is  no  word  corresponding  to  Virgil's  morte,  because 
Medea  is  not  disappointed  by  death,  but  by  the  bad  treatment 
shQ  received  from  her  husband  after  marriage. 

PoTui  (vs.  19),  precisely  the  English  /  could,  i.  e.,  /  Ni/(j/it  be 
able  to. 

Fraterna  caede. — Caede,  t/ie  shed  gore,  the  spilled  blood. 
Compare  9.  818 : 

"  et  laetiim  sociis  abluta  crta/f  remisit." 

8.695: 

"  arva  nova  Neptunia  ««'(i?(^  rubt'scuut." 

Sil.  13.  8  :  . 

"  dir,  0  cui  T.ydia  caede 
erevenint  stagna." 


17-23  postquam—flammae]     BOOK  IV.  569 

Fraterna. — "Uuam  frater  admiserat,"  Servius,  Thiel,  Caro. 
No;  not  h}/  a  brother,  but  of  a  brother;  the  gore  of  a  murdered 
brother,  i.e.,  of  Sichaeus,  the  brother  (by  his  sister's  betrothal) 
of  his  murderer.  It  is  not  the  murder  but  the  fratricide  which 
is  insisted  on.  Therefore  both  penates  and  fraterna,  the 
family  murder.  Compare  Liv.  40.  11  :  "  toUatur  :  non  primus 
regVLxan  fraterna  cacde  petiero  "  [by  fratricide].  Catull.  Epith. 
Pel.  180  (Ariadne  speaking  of  Theseus)  : 

"  an  patris  auxilium  sperem  ?  quemne  ipsa  reliqiii, 
respersum  iuxewem  fraterna  caede  secuta?" 

[his  brother's  gore] .     Hor.  Ejwd.  7.  17 : 

.     .     .     "  acerba  fata  Eomanos  aguut, 
scelusque  Jraternae  necis.^'' 

Ovid,  Met.  k-  U29  : 

"  qnidque  furor  valeat,  Fenthea  caede  satisque 
ac  super  ostendit" 

[by  the  gore  of  Pentheus,  by  the  murder  of  Pentheus].  Ovid, 
Met.  13.  llj.8  (Ulysses  speaking)  : 

"  sed  neque  materno  quod  sum  generosior  ortu, 
nee  mihi  quod  pater  est  fratei'ni  sanguinis  insons, 
proposita  arma  peto  " 

[guiltless  of  his  brother's  blood].     Hor.  Sat.  2.  5.  15  : 

"  qui  quamvis  periui'us  erit,  sine  gente,  cruentus 
sanguine  fraterno,  fugitivus,  ne  tamen  illi 
tu  comes  exterior,  si  postulet,  ire  recuses." 

Seneca,  Troad.  Uk  (of  the  death  of  Priam)  : 

"  vidi  exsccrandum  rcgiac  cacdis  nefas" 

[the  slaughter  of  the  king].  Ovid,  Met.  12.  21^0  (of  the  Cen- 
taurs fired  by  the  death  of  a  brother  Centaur)  :  "  ardescunt  ger- 
mana  caec/e  bimembres."  Ibid.  7.  SOS  :  "  ferinac  caedis"  [the 
killing  of  game].  Sil.  5.  314:  "  fraterni  vuhieris  "  [brother's 
wound].     Nep.  Timo/.  1  :  "  Ipse  [Timoleon]  non  modo  manus" 


570  AENEIDEA   [17-23  postquam—flamma 

lion  attulit,  sed  ne  aspicere  qnidem.  f rater  mem  sanguinem  voluit." 
Horn.  //.  9.  562  : 

.     .     .     H  pa  [Althaea]  deoiai 
TToW' axeovff' Tjparo  Kacr iyv7]To lo  (povoio 

[her  brothers'  murder,  the  murder  of  her  brothers].  Epigr. 
Aristoph.  ad  Soph.  Oed.  T.  13 :  Aa'iuov  (povov  [the  slaughter  of 
Laius].     Eurip.  Hipj).  977  (ed.  Musgr.)  :. 

KaK7)v  ap"  avTr]v  e^iropov  fiiov  Keyeis, 
ei  Svcr/neveta  ffr\  ra  (piArar^  a)\e(Tev 

l^not  through  thy  hostility,  but  through  hostility  to  thee,  through 
hatred  of  thee].     Stat.  Theb.  1.  1^02  : 

"  Olenius  Tydeus  {fraterni  sanguinis  ilium 
conscius  horror  agit)  eadem  sub  nocte  sopora 
lustra  terit" 

[his  brother's  blood].     And  Virgil  himself,  Georg.  3.  517 : 

.     .     "  it  tristis  arator, 
moerentem  ahiimgens  fraterna  morte  iuvencum," 

with  which  compare  2.  584  :  "  foeminea  in  poena "  [in  the 
chastisement  of  a  woman].  And  so,  no  doubt,  "  fraterno  cri- 
mine,"  Silius's  translation  of  our  author's  fraterna  caede 
(1.22:  "  pollutum  fugiens  [JDido]  fraterno  crimine  regnum") 
is  not  her  [Dido's]  brother  s  crime,  but  crime  of  a  brother  against 
a  brother. 

The  mistake  of  the  commentators  is  the  usual  one,  viz.,  that 
of  taking  the  words  too  literally.  Pygmalion  and  Sichaeus  not 
being  brothers,  but  only  brothers-in-law,  fraterna  caede  could 
not,  they  thought,  be  the  murder  of  a  brother,  i.e.,  fratricide,  and 
must,  therefore,  be  murder  hy  a  brother,  viz.,  by  Pygmalion, 
Dido's  brother.  They  should  have  remembered  the  still  looser 
application  of  fraternus,  viz.,  to  the  relationship  of  cousin, 
Val.  Flacc.  1.  162: 

.     .     .     "  prior  hide  [lasoni]  turn  regia  proles  [Acastus] 
advolat,  aniplcxus/>Y/<<;/vi(7quc  pectora  iuugens  " 

^Jason  and  Acastus  were  only  cousins,  tlie  former  being  son  of 


17-23  posTQUAM— plammae]    book  IV.  571 

Aeson,  and  the  latter  of  Pelias,  and  Aeson  and  Pelias  being 
brothers)  ;  and  Val.  Flacc.  1.  177  (Acastus  to  Jason)  : 

.     .     .     "  si  primus,  duce  te,  virtutis  honores 
carpere,  fraternae  si  des  accrescere  famae," 

where  "fraternae  famae"  is  the  fame  of  Acastus,  cousin  of 
Jason ;  and  of  the  Italian  fraterno  to  a  sister's  love  of  a 
brother,  Vifa  di  ViUorio  Aljieri,  scritta  da  esso,  Firenze,  1853, 
p.  328  (Alfieri  writing  to  his  sister)  :  "  volendo  dalla  vostra 
carita  ed  amor  fraterno  ritrarre  il  mio  necessario,  [non  dalle 
leggi." 

Sparsos  fraterna  caede  PENATES. — "  Si  Didonis,  disperses 
post  fugam  intelligimus  ;  si  fratris,  pollutos  cruore,"  Servius, 
uniting  a  false  interpretation  of  sparsos  to  a  true  interpretation 
of  PENATES,  and  a  true  interpretation  of  sparsos  to  a  false  in- 
terpretation of  PENATES.  The  PENATES  spokcu  of  are  the 
PENATES  of  Dido,  and  the  entire  sense  is :  "a  home  [my  home] 
sprinkled  [by  Pygmalion]  with  the  blood  of  [his]  brother 
[brother-in-law]  Sichaeus."  Compare  Catull.  Epith.  Pel.  181, 
quoted  above : 

.     .     .     "  quemne  ipsa  [Ariadne]  reliqui, 
respersum  iuvenem  [Thesea] /ra<er«a  cmde  secuta." 

Solus  hic  inflexit,  &c.,  .  .  .  flammae. — Compare  Schiller, 
Turandot,  2.  //. : 

.     .     .     "  noch  keiner  trat 
im  divan  auf,  der  dieses  herz  zu  riihren 
verstanden  hatte.     Dieser  weiss  die  kunst." 

Labantem  impulit. — "  Impulit,  ut  labaret,"  Forbiger. 
"Impulit,  ut  iam  labet,"  Wagner  (1845),  ad  "fm-entern  in- 
cendat,"  1.  659.  Certainly  not,  but  iam  labantem,  i.e.,  in- 
validum,  parum  f irmum  ;  as  Lucan,  2.  244  : 

.     .     .     "  tu  itKnte  labantem 
dirige  me,  dubium  certo  tu  TohoTe^rma." 

Senec.  Epist.  117 :  "Die,  quid  vitare  debeam,  quid  appetere ; 
quibus  animum  labantem  studiis/rw^w."     Aen.  12.  222  : 

"  quern  simul  ac  lutunia  soror  crebrescere  vidit 
sermonem,  et  vulgi  vuriaie  Inhantin  corda."' 


572  AENEIDEA  [17-23  posxqtjam— flammae 

Ibid.  2.  U63  : 

"  [tiirrini]  qua  summa  lahantes 
iunctiiras  tabulata  dabant,  convellimus  altis 
sedibus  imptiUmusqne. ' ' 

Cic.  ad  Att.  3.  llf  :  "  qui,  ut  me  pauUum  inclinari  timore  vide- 
runt,  sic  impulerunt,  ut  omni  suo  scelere  et  perfidia  abuterentur 
ad  exitium  meum."  Aen.  J^.  ^^65  :  "  agit  v^%q  furentem  in  som- 
nis  ferus  Aeneas."  Ibid.  11.  609:  "  furentesque  exhortantur 
equos."     Ibid.  12.  875  :  "  ne  me  terrete  timentem." 

To  tlie  argument  of  Conington  in  favour  of  Wagner's  and 
Forbiger's  "  impulit  ut  labaret,"  viz.,  "  that  her  spirit  was  not 
already  tottering  before  Aeneas  gave  the  impulse  is  evident  from 
the  context,"  I  reply  :  certainly,  and  Dido  does  not  mean  that 
it  was.  Dido  means  that  her  spirit  was  tottering  at  the  time 
Aeneas  gave  the  impulse,  was  not  sufficiently  firm  to  resist  the 
impulse  ;  and,  not  being  sufficiently  firm,  gave  way.  Nothing 
can  be  more  natural  than  that  Dido  should  excuse  her  passion 
by  her  own  weakness.  The  impression  was  strong,  and  she  was 
weak,  and  for  the  first  time  since  the  death  of  Sichaeus  gave 
way.  In  other  words,  the  impression  was  so  strong  that  for 
the  first  time  since  the  death  of  Sichaeus  she  was  weak  enough 
to  give  way.  We  have,  no  very  rare  thing,  both  interpretations 
in  Servius  (ed.  Lion)  :  "  impulit  labantem  ;  ea  enim  impellun- 
tur  quae  prona  sunt  ad  cadendum; "  and  again:  "labantem 
IMPULIT,  i.e.,  IMPULIT  ef  labare fecit. '^ 

Impulit. — Highly  emphatic,  owing  to  its  position.  See 
Rem.  on  2.  247. 

Agnosco  veteris  vestigia  flammae. — Vestigia  :  however 
figurative  the  expression,  the  meaning  is  simply  the  marks,  tokens; 
nothing  more.     Compare  Ovid,  Amor.  2.  1.  7 : 

' '  atque  aliqms  iuvenum,  quo  nunc  ego  saucius  arcu, 
agnoscat  flammae  conscia  signa  suae." 

Soph.  Oed.  T.  109  (ed.  Brunck) :  ixvog  waXaiac:  ainag.  Claud. 
de  Quart.  Cons.  Honor.  373  :  "  vestigia  magnae  indolis  agnosco.'^ 
Seneca,  Med.  39  Ij.:  "  irae  novimus  veteres  no  fas." 


26-34  NOCTEM — sEPtJLTos]      EOOK  IV.  573 


26-84. 

NOCTEM — SEPUI/roS 


NocTEMQUE  PHOFUXiiAM.— I  think  Tliiel  is  right  in  understand- 
ing PROF UiVUAM  not  of  the  intensity  but  of  the  low  situation  of 
the  night  spoken  of,  viz.,  that  it  is  underground  night. 

Ante,  pudor,  quam  te  violo  aut  tua  iura  resolvo  (vs.  27). 
— Compare  vs.  552  :  "  non  servata  fides,"  &c.,  and  596  :  "nune 
te  facta  impia  tangunt,"  where  see  Eem.  The  chapter  of  Meur- 
sius  (0pp.  torn.  5,  col.  51)  in  which  he  shows  from  the  authority 
of  Festus,  Propertius,  Valerius  Maximus,  and  Plutarch  (he  might 
have  added  Virgil),  and  from  inscriptions  on  tombs,  that  among 
the  Eomans  "  honestae  matronae,  et  quibus  pudicitiae  gloria 
.  curae  erat,  semel  tantum  viro  nubebant,"  is  well  worthy  the 
attention  of  those  who  discern  in  the  morality  of  modern  civili- 
sation no  blemish ;  in  that  of  ancient,  no  excellence.  The  sen- 
timent which  Virgil  here  ascribes  to  Dido,  and  which  does  so 
much  honour  to  ancient  Eoman  morality,  has  been  expressed 
with  much  sweetness  and  simplicity  by  Jean  Reboul,  the  baker 
of  Nismes.  Copies  of  Reboul's  poems  being  rare  in  this  coun- 
try, few  of  my  readers  will,  I  think,  be  offended  if  I  here  pre- 
sent them  with  the  unpretending  little  piece  entire  : 

CONFIDENCE. 

I,A  JKl'NE  FEMME. 

"  quelle  secrete  injure  aurais-tu  done  re(,'ue  ? 
pourquoi  cette  paleur  et  ce  triste  maintien  ? 
eette  larme,  qui  tombe  et  craint  d'etre  aper9uc, 
me  cache  quelque  chose,  et  cela  n'est  pas  bien. 

LA    JEUNE    VEUVE. 

il  est  au  fond  de  I'amo,  o  ma  douce  compagne, 
des  pcines  qu'on  ne  pent  avouer  qu'a  Dieu  seul, 
qu'il  faut  que  le  mystcre  a  jamais  accompagne, 
et  qu'on  doit  emportw  sous  son  dernier  linceul. 


574  AENEIDEA       [26-34  nociem— sepultos 


LA   JEUNE   FEMME. 


cependant,  o  ma  soeur,  car  le  noeud  qui  nous  lie 
me  peimet  en  vers  toi  d'user  d'un  nom  si  cher, 
parle,  tu  me  connais  :  dans  le  sein  d'une  amie 
le  chagrin,  que  Ton  verse,  en  devient  moins  amer. 

LA   JEUNE    VEUVE. 

oh !  mon  Dieu  !  je  croyais  dans  mon  ame  oublieuse, 
que  la  mort  nous  laissaif  reprendre  notrefoi     .     .     . 
mais  non,  non  :  mes  aveux  te  rendraient  malheureuse, 
ma  soeur  ;  mon  amitie  n'est  plus  digne  de  toi. 

LA    JEUNE    FEMME. 

achfeve,  ma  tendresse  implore  cette  epreuve. 

LA   JEUNE   VEUVE. 

ces  jours  done,  dans  le  soif  de  ses  enivrements, 
j'e  quittai  pour  le  bal  mes  vetements  de  veuve, 
et  j'y  parus  le  front  ome  de  diamants  ; 

et  le  soir,  de  retour,  j'etais  devant  ma  gla^e, 
et  mes  yeux  me  disaient  que  j'etais  heUe  encor: 
mais,  6  terreur!  soudain  mon  image  s'e£fa9e, 
et  je  vois  apparaitre  ime  tete  de  mort ! 

et  son  front  depouille  reprend  sa  chevelure, 
ses  yeux  vides  et  creux  rallument  leur  flambeau, 
la  chair  couvre  la  joue  et  refait  la  figure     ... 
je  reconnus  les  traits  d'un  epoux  au  tombeau. 

et  dans  son  ironique  et  funebre  deboire 

sa  levre  m'adressa  de  terribles  discours, 

que  tu  n'entendras  point .  .  .  mais  si  tu  veux  m'en  croire, 

gardons  lafoijuree  a  nos  premiers  amours." 

Compare  the  bitter  terms  of  reproach  in  which  the  shade  of 
a  husband  met  by  Dante  in  Purgatory  complains  of  his  wife's 
marrying  after  his  death,  Purgat.  8.  73  : 

"  non  credo  che  la  sua  madre  piti  m'ami, 
poscia  che  trasmuto  le  bianche  bende, 
le  quai  convien,  che  misera  ancor  brami. 
per  lei,  assai  di  lieve  si  comprende 
quanto  in  femmina  fuoco  d'amor  dura, 
se  I'occhio  o'l  tatto  spesso  no'l  raccende." 


i 


26-34  NOCTEM— SEPULTOS]  BOOK   IV,  575 

Compare  also  the  noble  sentiment  of  Bottiger  {Die  Aldohrandi- 
nische  Hochzcif,  p.  14)  :  "  das  was  unsere  sprache  so  bedeutend 
ausspricht,  als  die  ihr  vielfach  verschwisterte  Grriechische  [viz., 
in  the  word  yafxoq],  die  Jiochzeit,  gehort  zu  dem  Cycliis  rein 
menschlioher  handlungen,  und  ist  das  Iwchste  fest,  was  ini 
gliicklichsten  und  uubescholtensten  fall  jeder  meusch  nnr  ein- 
mal  feiert."  And  Statins,  "  Epicedion  in  patrem  suum,"  Mc. 
5.  3.  239 : 

"  nee  solum  larga  memet  pietate  fovebas  ; 
talis  et  in  thalaraos  :   una  tibi  rognita  taeda 
connubia,  unus  amor.'" 

And  Propert.  4.  11.  36: 

"  in  lapide  huic  uni  nupta  fnisse  legar." 
IlLE    megs,    primus    qui,    &C.,  .  .  .  SEPULCRO    (vv.  28,    29). — 

Compare  Plant.  MoHteU.  1.  3.  U7  (ed.  Weise)  : 

Phil.     "  SoIudi  illi  me  soli  censeo  esse  oportere  obsequentem, 
solam  ille  me  soli  sibi  suo  qnom  liberavit." 

Ille  qui  me  sibi  iunxit  =  mens  coninx. 

Sic  effata  sixum  lacrymis  implevit  obortis. — "  Sinus 
dicimus  orbes  oculorum,  i.e.,  2xilpebra>i  .  .  .  implevit  autein 
ideo,  quia  lacrymae  plerumque  se  intra  oculos  tenent,"  Servius. 
"  SiNUM,  palpebras  oculorum,  unde  emanant  lacrj^mae,"  Cyntb. 
Cenet.  About  which  interpretation  the  less  said  the  better,  not 
only  for  Servius  and  his  disciple,  but  Virgilian  interpretation 
generally.  "  Sinum  vestis,"  Peerlkamp,  Forbiger ;  a  rational 
interpretation,  and  in  support  of  which  might  be  quoted  nume- 
rous other  passages  besides  those  already  quoted  by  Peerlkamp 
and  Forbiger;  ex.  gr.,  Ovid,  Amor.  3.  6.  79  (of  Ilia) ; 
"  hactenus  ;  et  vestem  tiimidis  praetencUt  ocellis.'" 

Ovid,  Fast.  3.  595  (of  Dido's  sister)  : 

"  iactatur  tumidas  exul  Phoenissa  per  undas, 
humidaqne  opposita  lumina  veste  tegit." 

Aesch.  Choeph.  81  (Chorus  of  Choephoroe)  : 

SaKpvw   S    v<p^   e t/narci>v 
fjiarawKTi  SecTTroTov 

rvxcm,  Kpu(f>aiofi  Tnydeo'ii/  ■!ra)(_vovneUTj. 
UE.NKY,   AE.NEllJEA,   VOL.    11.  i'i 


576  AENEIDEA     [26-34  noctem— sepultos 

Eiirip.  Suppl.  286  (Tlieseus  speaking)  : 

/iiriTep,  Ti  /cAoieir,  \eirr'  en'  ofjL/jLaroov  (papr) 
fia\ov(Ta  rccv  ffoou  ; 

Neither  is  this,  however,  the  meaning,  there  being  no  word  in 
the  context  so  to  limit  the  sense  of  sinus.  Sinus,  unlimited 
by  the  context,  can  only  be  sinus  pectoris  (Thiel),  the  bosom, 
the  word  being  used  in  the  same  way  as  the  corresponding  word 
bosom  is  so  commonly  used  in  English,  viz.,  without  precise  dis- 
tinction between  the  actual  person  and  the  covering.  Dido's 
tears  filled  her  bosom,  in  the  same  sense  as  one  friend  takes 
another  to  his  bosom,  or  a  little  girl  clasps  her  doll  to  her  bosom, 
or  a  man  walks  with  his  hand  in  his  bosom,  when  he  places  it 
within  the  fold  of  liis  waistcoat.  Tliai  this  is  the  meaning 
of  the  expression  both  here  and  so  often  where  it  occurs  else- 
where, without  contextual  limitation  ^ex.  (jr.,  Propert.  1.  5.  29 
(to  Gallus)  : 

"  sed  pariter  miseri  socio  cogemur  amore 
alter  in  alterius  mutua  flere  sinu" 

Ovid,  Heroid.  6.  70  (Hypsipyle,  speaking  of  herself)  : 

"  hue  feror;  et  lacrj'mis  osque  sitntsque  madent." 

Ibid.  8.  62  (of  Medea)  : 

"  perque  sitmm  lacrymae  fluminis  instar  eunt." 

Ovid,  Amor.  3.  6.  67  : 

.     .     .     "  ilia  [Ilia],  ociilos  in  humiim  deiecta  niodestos, 
spargehat  tepidos  flebilis  imbre  sinus.'" 

Trist.  5.  k.  39  : 

"  verba  solet,  vultumque  tuum,  gemitusqtie  referre, 
et  te  flente  sues  immaduisse  sinus.'''' 


Fasti,  k-.  521 


"  dixit;  et  ut  lacrymae  (neque  enim  lacrymare  deoriim  est) 
decidit  in  tepidos  lucida  gutta  sinus." 


Trist.  h.  ^-  93  : 


2G-34    .NOCTKM— SEPII-Tcs]  BOOK     IV.  577 

''  saepe  tamen  dixi,  '  cui  nuuu  haec  ciira  laLovat  ? 

an  mea  Sauromatae  scripta  Getaeque  legcnt  ? ' 
saepe  etiam  lacryniae  me  sunt  scribente  profusae, 

humidaque  est  fletu  litera  facta  meo. 
corque  vetusta  meum,  tanquam  nova,  vulnera  sentit ; 
inque  sinum  maestae  labitur  imber  aqnae'"], 

as  well  as  of  koXttoq  in  the  GTreek  expressions  ttAjj/joui^  koA- 
TTovq  and  ^tvHv  koXttovq  ^ex.  (jr.,  Nilus  "  de  caede  monaeliorum 
in  Monte  Sina"  (speaking  of  himself):  tKadiiaa  rag  xeipag  irspi- 
TTAe^ag  TOtg  yovaai,  koi  to  irpoawTTov  etti  tovt^v  KuraKXtvag,  rovg 
koXttovq  £7rArj/ooui'  SaKpvwv.  Apoll.  Rhod.  3.  803  :  ^tue  Se 
koXttovq  aXXi]KTov  SaKovoiai^  IS  placocl  beyond  all  doubt 
by  the  use  in  Italy  at  tlie  present  day  of  tlie  exactly  correspond- 
ing expression,  as  Goldoni,  Pamela,  3.  11  :  "  credilo  a  queste 
lagrime  di  tenerezza,  che  m^  iuondavo  U^wAfof  Giovanni,  Novella 
di  Francesco  Lutti  : 

"  padre  e  figlio  ammiitir.     Pin  d'  una  stilla 
all'  afflitto  gai'zone  irrora  il  sow,'" 

in  the  former  of  wliich  passages,  it  not  being  the  custom  in 
Italy  for  ladies  to  wear  the  bosom  bare,  and  in  the  second  of 
which  passages  it  not  being  the  custom  for  men  in  any  civilized 
country  to  wear  the  bosom  bare,  the  welling  of  the  bosom  with 
the  tears  can  by  no  possibility  be  anything  more  than  an  hyper- 
bole for  weeping  copiously — an  hyperbole,  after  all,  not  so  much 
more  exaggerated  than  our  own  "  flood  of  tears,"  and  which 
may  well  be  excused  in  the  poet,  when  we  find  the  prose  writer 
describing  the  tears  of  Panthea,  wife  of  Abradatas,  king  of 
Susa,  as  dropping  not  only  on  her  garments  but  even  on  her 
feet,  Xenoph.  Cyrop.  5  (ed.  Hutch.,  p.  154)  :  AijAa  S'  rjv  avrt] 
Kai  Ta  caKpva  jcaraorra^ofra  to  /uev  Kara  twv  imrXfov,  ra  Ci  kiu 
tTTi  Tovq  TTocag.    Compare  Aesch. Per.s. 537  (chorus  speaking) : 

iroWai  5'  aira\ais  x^P""'  xaXvirrpas 
KaTep(iKO/j.evai  SiafJLvSaKeots 

SaKpucri  koXttovs 
Tfyyovff   aXyovs  /xfTf^ovcrat. 

Eurip.  Sitpj>L  979  (^chorus  sji^aking)  : 

SaKpv(Ti   vorepou  aei  imrKcov 
TTpos  (TTepvu)  TrTu)^a  rty^ui. 


578  AENEIDE.i     [26-34  noctem— sepultos 

Mosch.  IdyL  4-  56  (of  Megara,  the  wife  of  Hercules)  : 

ws  ap   ((pv'  TO  Se  oi  6a\epcaT€pa  SaKpua  fj.r)\uv 
KO Kirov  es  i/uLepoevra  Kara  ^\€(pap(i>v  ex^ovTo. 

Philostr.  Imag.  1. 11  (of  the  tears  of  the  Heliades,  as  represented 
in  the  painting)  :  ^tu  rtov  ^ukqvwv,  wq  -^^pvaa,  kqi  to  jxiv  TrXif/bi- 
fxvpov  ev  TT)  T(tjv  otpdaXfxwv  icpa  \apoTraig  eTravyaZn  raig  Kopaig, 
Kat  oiov  UKTiva  tA/cet'  to  Se  rote  irapsiaig  evrvyxavov,  /mapinaipii 
TTtpi  TO  iKtivi]  tpivOog'  TO  Se  OTaZfOVTa  Kara  tov  arepvov ,  [^purroc 
i)S»}.  Camarda,  Codantino  il  ^Jiccolo*  (Costantino's  betrothed  re- 
cognizing his  ring)  : 

e  \OTTe  fi  J  ov  povKovKicrev 
ffov/xfiov\a,  ffov/xfiovKa  (paKjes  KovKje, 
iriKC,  TTiKe  yjipire  bapSe  ; 

thus  translated  by  Camarda  : 

"  e  le  lacrime  sgorgaron  givi 
a  gnippi,  a  gnippi,  per  le  gote  vermiglie, 
a  goccie,  a  goccie,  pel  seno  candido." 

Canm  ntiz/ale*  (Coro  delle  donne,  of  the  bride)  : 

tijoita  KeK/'e     . 
XjotteasiT  bovvvap  yjiv ; 

thus  translated  by  Camarda  : 

"  ecco  tristamente     ... 
di  lacrime  inonda  il  seno." 

Arabian  Nights'  Entertainments,  transl.  by  H.  Torrens,  p.  153 : 

"  when  the  parting  drew  near,  and  our  hearts  were  nigh  broken, 
in  transports  of  love  as  our  last  vows  were  spoken, 
a  thick  shower  of  pure  pearls  in  her  weeping  she  shed, 
while  my  tears  like  cornelians  flowed  hlood-Iike  and  red ; 
the  two  streams  trickled  down  in  continuous  flow, 
and  hung  round  her  fair  bosom  a  necklace  of  woe." 

It  may  not  be  uninteresting  to  trace  the  progress  of  the 
hyperbole  from  its  origin.     There  is  first  the  filling  of  the  eyes 


*  "  Poesie  tradizionale  medite  Italo-Albanesi"  :  Appendice  al  Saggio  di  Gram- 
matologia  comparata  snlla  lingua  Albanese,  Prato,  1866. 


20-34  xVOCTEM— SEPULTOS]  BOOK   IV,  579 

with  tears  (Ovid,  Met.  U-  683  : 

"  lumina,  quod  potuit,  lacryniis  implevit  obortis") ; 

next,  the  filling  of  the  face  with  tears  {Eurip,  3Ied.  001,  ed. 
Porson  (Medea  speaking  of  herself) : 

o\^iv  repeivav  ttjcS'  eirArjcra  SoKpvcau- 

Soph.  Elect r.  906  (Chrysoth.)  : 

next,  the  filling  of  the  bosom  with  tears  (our  text  and  parallels 
of  our  text,  as  above)  ;  next,  tears  as  large  as  apples  run  down 
into  the  bosom  (Moschus,  quoted  above)  ;  next,  both  face  and 
bosom  are  wet  or  steeped  or  inundated  with  tears  (Ovid,  Heroid. 
6.  70 ;  Costa >ifi HO  il  piccolo,  quoted  above)  ;  next,  tears  run  like 
a  river  over  the  bosom  (Ovid,  Heroid.  8.  62,  quoted  above) ;  next, 
the  clothes  are  heavy  with  tears,  as  if  they  had  been  drenched 
with  rain  (Ovid,  Heroid.  10.  137  (Ariadne,  to  Theseus)  : 

"  aspice  demissos  lugentis  in  ore  capillos ; 

et  tunicas  lacrymis,  sicut  ab  imbre,  graves'^) ; 

aud  at  last  the  tears  drop  both  upon  clothes  and  feet  (Xeno- 
phon,  as  above ;.  Nor  is  it  only  with  tears  the  bosom  is  filled ; 
it  is  also  sometimes  filled  with  blood  {see  Aen.  10.  817 : 

"  transiit  et  parmam  mucro,  le^da  arraa  minacis, 
et  tunicam,  molli  mater  qtiam  neveiat  auro, 
implevitque  shium  sanguis,^^ 

where  sinus  is  used  in  the  same  loose  sense  as  in  our  text,  and 
is  not  prevented  even  by  the  immediately  preceding  "tunicam" 
from  being  bosom,  without  distinction  between  clothing  and  per- 
son), and,  oh,  shocking!  with  slaver  (as  Juvenal,  7.  Ill : 

"  tunc  iiumensa  cavi  spirant  mendacia  folles, 
coHspKUuriiue  si/tits'' ). 

That  it  is  not  the  sinus  vestis,  but  (no  matter  whether 
clothed  or  not)  the  sinus  pectoris  which  is  represented  in 
our  text  as  receiving  the  tears  from  the  eyes  is  further  shown 
by  1*.  Syri  tSciifcutiuc  (ed.  liibb),  28  :   "  amor  ut  liurimu  oculis 


580  AENEIDEA      [26-34  noctem — sepfltos 

oritur,  in  pectua  cadit,"  where  the  receptacle  of  the  tears  as  they 
fall  from  the  eyes  is  designated  not  as  usual  elsewhere  by  the 
term  sinus  [i.e.,  sinus  pectoris),  but  by  the  more  general, 
less  precise  term  "  pectus,"  merely  because  love,  the  other  thing 
which  has  the  same  source  as  tears  (viz.,  the  eyes),  could  not 
properly  be  said  to  drop  into  the  sinus  pectoris,  could  only 
be  said  to  drop  into  the  "pectus."  Peerlkamp  refers  sinum  to 
Anna,  not  to  Dido  ("  credo  sinum  sororis,  in  quo  sinu  caput  et 
vultum  reponebat"),  contrary  to  the  general  principle  that  an 
object  is  to  be  referred  to  the  nearest  person,  when  there  is 
neither  adjunct  nor  other  clear  indication  to  refer  it  to  the  more 
remote.  Compare  Aen.  9.  251 :  "  vultum  lacrymis  atque  ora 
rigabat,"  where  "  vultus"  and  "ora"  are  those  of  Alethes,  not 
of  Nisus  and  Euryalus  ;  Aen.  U-  UU9  :  "  lacrymae  volvuntur 
inanes,"  where  "  lacrymae  "  ai*e  the  tears  of  Aeneas,  not  of 
Dido  (see  Rem.  on  v.  449)  ;  and  4.  596  :  "nunc  te  facta  impia 
tangunt,"  where  the  "facta  impia"  are  those  of  Dido,  not  of 
Aeneas  (see  Rem.  on  v.  596)  ;  and  above  all,  the  original  after 
which  Virgil  has,  even  to  the  most  minute  particulars,  painted 
liis  Dido,  Apollonius's  Medea,  weeping  by  herself  in  secret, 
where  there  was  no  bosom  to  be  wet  by  her  tears  but  her  own 
xVpoll.  Rhod.  3.  804):  Sfwg  Se  koXttovq  aAXr/KT-ov  ^aKovoirn. 
iJouington  agrees  with  me. 

SOLANE  PKRPETUA  MAERENS  CARPERE  lUVENTA  ?  I.e.,  CARPE- 
RENE   MAERENS    SOLA  iu    lUVENTA    PERPETUA?       Compare  Acsch. 

Prom.  V.  653,  ed.  Sohiitz  (the  visions,  to  lo)  : 

Ti  irapOfVfvr)  Sapov,  e^ov  ctoi  ya/nov 
Ti/^eij/  fxeyiffTov  ; 

8oLA  MAERENS,  lo)iehj  sorvowing,  as  verse  82  :  "  sola  maeret." 

NeC  DULCES  NATOS,  veneris  NEC  PRAEMIA  NORIS? VeNERIS 

PRAEMiA  is  not  another  form  of  dulces  natos,  but  a  substantive 
thought :  neither  children,  nor  the  pleasures  of  lore.  Dido's  loss 
is  twofold,  first  of  the  pleasure  of  having  a  husband,  and  secondly 
of  the  pleasure  of  having  children. 

Veneris  praemia,  the  rewards  which  Venus  bestows  upon 
her  votaries,  i.e.,  the  pleasures  which  those  enjoy  who  are  ibe 


37-53  Quos — caelum]  BOOK  IV.  58]^ 

votaries  of  Venus  ;  iu  otlier  words,  the  pleasures  of  love.  Com- 
pare 12.  436 : 

.     .     .     "  nunc  te  mea  dextera  bello 
defensum  dabit  et  magna  inter  praemia  ducet," 

where  "praemia"  are  praemia  Martis  or  praemia  belli, 
the  rewards  which  war  or  Mars  bestows  upon  its,  or  his,  votaries. 
See  also  Find.  Mm.  7.  52  (ed.  Boeckh)  : 

Kopov  5'  ex*' 
Kai  ixeKi  Kai  ra  Tspirv'   avd  e'  A.(ppo^ kt la. 

The  identical  word  is  still  used  in  Italian  in  the  identical  sense, 
as  Parini,  B^un'  Ode  per  Nozze  : 

"  chi  noi  gia,  per  1'  undecimo 
lustro  scendente,  con  eta  fugace 
chiama  fra  i  lieti  giovani 
a  cantar  d  'Imeneo  1'  accesa  face, 
e  trattar  dolci  premii  e  dolci  affanni 
con  voce  aspra  dagli  anni  .* " 

where  "  premii "  and  "  affanni "  are  the  premii  and  affanni  of 
love. 

Id  cinerem  aut  manes  credis  curare  sepultos?  (vs.  34). 

As  we  would  say  :  the  cinders  (cinerem)  of  the  dead  (manes)  and 
hnried  ^sepultos).  Compare  Soph.  Antiy,  88  (Ismene  to  Anti- 
gone) : 


37-53. 

QUOS — CAELUM 


VAJi.  LECT.   (vs.  40). 
INTRACTABILE   I  Rom. 

ixsuPEBABiLE  I  Vut.,  Pal.,  Med.  Ill  Serv.  (ed.  Lion.  The  passage  not 
quoted  iu  cod.  Dresd.)  ;  Picrius  ;  P.  Manut.  ;  D.  Heius.  ;  N.  Heius. 
(1670);  Heyne;  Haupt ;  Brunck  ;  Wakef.  ;  Wagu.  (ed.  Heyu.,  ed. 
1861);  ].a(].  ;   Haupt:    Hibl)eck. 


582  AENEIDEA  [37-53  quos— caelum 

VAM.  LECT.   (vs.  42). 

FFKENTES  I  Vat.,  PciL,  Med.  Ill  Serv.  (cod.  Dresd.  and  Lion  ; 
P.  Manut. ;  La  Cerda  ;  D.  Heins. ;  N.  Heins.  (1670) ;  Heyne  ;  Brunck  ; 
Wakef. ;  Wagn.  (ed.  Heyn.,  ed.  1861) ;  Lad.  ;  Haupt ;  Ribbeck. 

VAGANTES  VACCAEi.  Ill  Isidor.  9.  2,  who  observes:  "Vacca  oppidum  f uit 
iuxta  Pyrenaeum,  a  quo  sunt  cognominati  de  quibus  creditur  dixisse 
poeta,"  from  which  observation  we  may  judge  how  much  credit  is  to  be 
allowed  either  to  the  reading  vaganxes,  or  to  the  observations  of  Isido- 
rus  elsewhere. 


Q/UOS  AFRICA  TERRA  TRIUMPHIS  DIVES  ALIT. For  AFRICA  TERRA 

compare  Liv.  29.  23  :  "  pro  terra  Africa,  .  .  .  dimicare  ; "  and  for 
TRIUMPHIS  DIVES,  Coiip.  Joliaiiii.  2.  102  (of  one  of  the  nations 
of  Libya)  : 

' '  horrida  gens  et  dura  viris  audaxque  triumphis 
innunieris,  nullo  bellis  quae  tempore  cessat, 
impia,  crudelis." 

PlACITONE     ETIAM     PUGNABIS     AMORI  ?    (vs.    38). — PhACITO, 

exactly  the  saSs  of  Theocritus,  Idyll.  27.  22  : 

iroWoL  fx    t/j.vaioi>TO,  voov  S'  efiou  oints   eaSf, 

of  which  passage  our  author's  aegram  nulli  quondam  flexere 
MARiTi;  .  .  .  PLACiTOJJE  ETIAM  PUGNABIS  AMORI  ?  is  miifatis  mu- 
tandis a  translation. 

PuGNABis. — Compare  Catull.  Carm.  62.  59  : 

"  at  tu  ne  jiUffna  cum  tali  coniuge,  virgo." 

Numidae  infraeni  (vs.  41). — Compare  Sil.  2.  64  :  "  nulla- 
que  levis  Gaetulus  hahena.'''' 

Inhospita  syrtis  (vs.  41). — Who  shall  say  wlietlier  itt- 
hospitahle  in  the  sense  oi  2)hysicaUy  Hacayo  (oid  imfriendly  to  man  ' 
(compare  the  account  given  by  Lucan,  9.  300,  of  the  physical 
nature  of  the  place  : 

''  inde  peti  placuit  Libyci  contermina  Mauris 
rrgna  luhae,  scd  iter  mediis  natura  vetabat 
Syrtilm?  :  has  audax  speiat  silii  cedere  virtus. 


i 


37-53  Q0OS— caelum]  BOOK  IV.  583 

Syrtes  vel,  primaiu  mimdo  natura  figurara 
cum  daret,  in  dubio  pelagi  terraeque  reliquit 
(nam  neque  subsedit  penitus,  quo  stagna  profundi 
acciperet,  nee  se  defendil  ab  aequore  tellus, 
ambigua  sed  lege  loci  iacet  invia  sedes  ; 
aeqiiora  fracta  vadis,  abruptaque  terra  profundo, 
et  post  multa  sonant  proiecti  littora  fluctus. 
sic  male  deseruit,  nullosque  exegit  in  usus 
banc  partem  natura  sui)  ;  vel  plenior  alto 
olim  SjTtis  erat,  pelago  penitusque  natabat : 
sed  rapidus  Titan  ponto  sua  lumina  pascens 
aequora  subduxit  zonae  %-icina  perustae  : 
et  nunc  pontus  adbuc  Phoebo  siccante  repugnat. 
mox  ubi  damnosum  radios  admoverit  aevum, 
tellus  Syrtis  erit :  nam  iam  brevis  unda  superne 
innatat,  et  late  periturum  deficit  aequor  ;  " 

and  Hor.  Epht.  1.  11^.  19 : 

.     .     .     "  nam  quae  deserta  et  inhospiti  tesqua 
credis,  amoena  vocat  mecum  qui  sentit ") 

or  inhospitahle  in  the  sense  of  moralhj  savage  and  barbarous? 
(compare  Quint.  Curt.  4.  7  (ed.  Bipont.)  :  "  a  Septentrioue 
Nasamones  sunt,  gens  Syrtica,  navigiorum  spoliis  quaestuosa; 
quippe  obsident  littora,  et  aestu  destituta  navigia  notis  sibi 
vadis  occupant."  Silius,  1.  408  :  "  et  vastae  Nasamon  popa^a- 
tor  Si/rtis."     Lucan,  9,  439  : 

"  quas  Nasamon  ffens  dura  legit,  qui  prosima  ponto 
nudus  rura  tenet,  quem  mundi  harhara  damnis 
Syrtis  alit." 

Ovid,  Md.  11.  28S  : 

.     .     .      "  mediae  quoque  commoda  plebi 
nostra  patent,  Peleu  ;  nee  inhu.spita  regna  tenemus"). 

The  former  is  the  opinion  of  Orelli,  ad  Hor.  Od.  2.  6.  3,  where 
he  quotes  our  text  in  conjunction  with  Val.  Cat.  Dir.  53  :  "■  har- 
hara dicatur  Libyce,  soror  altera  Si/rtis ;  "  the  latter  of  Wunder- 
lieh,  Forbiger,  and  Wagner.  I  am  inclined  to  think  that  the 
author  had  no  very  distinct  idea  in  his  own  mind,  and  used  a 
word  which  on  the  one  hand  answered  his  verse,  and  on  the 
other   might  be    understood   by   his    reader,    according    to   liis 


584  AENEIDEA  [37-53  qtjos— caelum 

reader's  pre-conceived  opinion,  of  the  Syrtis  either  in  its  moral 
or  its  physical  sense,  or,  if  he  preferred  it,  in  both  senses  at  once, 
as  it  has  been  actually  understood  both  by  Cynthius  Cenetensis 
("  barbara  et  inhabitabilis")  and  by  Conington  ("  inhospita 
SYRTIS,  again,  may  be  meant  to  have  a  double  reference,  pri- 
marily to  the  Syrtes  as  unfriendly  to  ships,  secondarily  to  the 
tribes  near  as  barbarous  to  strangers — the  latter  being,  of 
course,  that  which  constitutes  the  real  point  of  the  words,  as 
part  of  Anna's  argument"),  whose  example  it  might  be  well 
other  commentators,  and  especially  Virgilian  commentators, 
should  sometimes  imitate,  and,  instead  of  contending  sine  fine 
in  which  of  two  nearly  related  senses  an  expression  has  been 
used  by  his  author,  candidly  inform  the  reader,  that  they  are 
as  little  able  to  determine  between  the  two,  or  whether  the 
expression  may  not  have  been  used  in  both  senses  at  once,  as 
their  author  himself  would  have  been  had  he  been  asked  the 
question.  I  myself,  in  my  capacity  of  author,  instead  of  cor- 
recting an  ambiguous  expression  so  as  to  reduce  it  to  the  precise 
single  sense  which  I  have  in  ray  mind,  not  unfrequently  allow 
it  to  stand,  if,  as  sometimes  happens,  the  second  sense,  without 
being  the  precise  sense  intended,  is  yet  one  which  answers  pretty 
nearly  as  well.  Nor  is  it  unlikely  that  most  authors,  especially 
poets,  act  in  a  similar  manner,  determined  on  the  one  hand  by 
the  difficulty — sometimes  almost  insuperable — of  the  correction, 
and  on  the  other  by  the  infinitesimal  amount  of  the  harm  done. 
In  this  particular  case,  however,  and  on  further  consideration 
of  this  very  small  matter,  I  am  inclined,  partly  on  account 
of  the  apt  pendant  which  inhospita  syrtis,  understood  in  the 
physical  sense  of  inhospitus,  affords  to  deserta  siti  regio 
(the  Sahara),  and  partly  on  account  of  the  perfect  parallelism 
of  Lucan,  9.  860  : 

"  tu,  qiiisquis  superum,  coinmercia  nostra  perosus, 
hinc  torrente  plaga,  dubiis  hinc  Syrtihus  orbem 
abrumpens,  medio  posuisti  limite  mortes," 

where  the  physically  dubious  Syrtis,  i.e.,  the  Syrtis  which  is 
neither  quite  land  nor  quite  water  (Lucan,  9.  304,  "in  dubio 
pelagi  terraeque  reliquit"),  is  the  pendant  of  "torrente  plaga," 


37-53  Quos— caelum]  BOOK  lY.  585 

the  same  Sahara,  to  tliiiik  that  it  was  rather  the  so  famous 
physical  nature  of  the  Syi'tes  than  the  Nasamones,  or  wreckers 
of  the  Syrtes,  our  author  had  in  his  mind  when  he  used  the 
ambiguous  term  inhospita.  Compare  also  Lucan,  10.  37  (of 
Alexander  of  Macedon)  : 

.     .     .     "  non  illi  flamma,  nee  undae, 
nee  sterUis  Libye,  nee  Syrticns  obstitit  Hammon'^^ 

where  there  is  a  similar  conjunction  of  the  Libyan  desert  and 
the  Syrtes,  and  where  the  obstacle  in  vain  presented  by  the  latter 
to  the  passage  of  Alexander  could  by  no  possibility  be  the  hos- 
tility of  a  few  wreckers,  could  only  be  the  physical  difSculty  of 
the  locality.* 

Sacrisque  litatis. — Compare  Xenoph.  Cyrop.  1  (of  Cyrus) : 
KaWnpijcra  iievo(;   oe,  tots  irpoarjpeiTo  Tovg  SiaKOcrcovg. 

Caussas  innecte  morandi. — Contrive  excuses/or  delai/.  Com- 
pare Claud,  in  Rufin.  1.  315  : 

"  lnnectitq\.m  moras,  et  congrua  tempora  diffeii." 

Also  Aen.  9.  219  :  "  causas  nequicquam  nectis  inanes."  Seneca, 
Troad.  526  :  "  nedit  pectore  astiia  callidos." 

Causas,  not  real,  but  simulated  causes ;  excuses,  pretexts,  as 
Proper t.  4.  5  : 

"  et  simiilart:  vii-um  ;  pretiimi  facit ;  utere  catisis." 

Priap.  50  (ad  fiuem  Petron.,  ed.  Hadrian.)  : 

"  et  non  dat  mihi  nee  negat  daturam, 
f(/«AS«*que  invenit  usque  dilferendi." 

Desaevit  (vs.  52). — The  ue  in  desaevit  has  tlie  force  of 


*  On  the  contrary,  however,  and  in  opposition  to  the  drift  of  the  latter  part  of 
this  Remark,  Lucan,  10.  474,  et  seqq.,  applies  the  term  '*  barbara  "  to  the  Syrtis  in 
reference  to  the  atrocities  committed  by  its  inhabitants : 

.     .     .     "  non  Thcssala  tellus, 
vastaquc  rcgna  lubae,  non  Pontus,  ct  irapia  signa 
Phamacis,  et  gt-lido  cinunifluus  orbis  Ibero 
tantum  ausus  scclcrum,  inm  Syrtis  barbara,  cjuanttim 
deli(  iar  fcccrc  tiiaf." 


586  AENEIDEA  [54-55  his— pudoeem 

our  English  away,  marks  continuation  with  reckless  vehemence. 
DuM  PEL  AGO  DESAEViT  HYEMS,  ivJiiht  the  winter  rages  away  on 
the  sea.  So  Aen.  10.  569  :  "  sic  toto  Aeneas  desaevit  in  aequore 
victor"  \j'ages  away  over  the  whole plain\  where  the  expression 
"  toto  aequore"  shows  the  allusion  to  the  raging  away  of  a  storm 
over  the  sea-level.  So  also  Aen.  2.  215  :  "  miseros  morsu  depas- 
citur  artus"  \^feeds  aivay  on  the  ivretched  limhs\.  Aen.  11.  59  : 
"  haec  ubi  deflevit"  \jvhen  he  had  wept  away^.  Ovid,  Fasti, 
U.  755  :  "  dum  degrandinat  "  \jchilst  it  hails  a\oay\  Petron. 
17:  "ut  ergo  tam  ambitiosus  detonuit  imber  [lacrjmarum]  re- 
texit  superbum  pallio  caput,"  &c.  \\ohen  that  thunder-shower  of 
tears  teas  over,  tchen  it  had  thundered  itself  away ,  or  out'].  A 
similar  force,  viz.,  of  away,  out,  or  to  the  end,  will  be  found  to 
exist  in  the  verbs  delitigare,  depraelior,  and  some  others. 
QuAssATAEQUE  RATES  (vs.  53). — These  words  are  not  co- 
ordinate with  DUM  PELAGO   DESAEVIT  HYEMS,  ET  AQUOSUS   ORION 

and  DUM  NGN  TRACTABiLE  CAELUM,  but  thrown  in  parentheti- 
cally between  those  two  clauses  :  "  Aeneas  should  stay  while  the 
winter  and  rainy  Orion  are  raging  away  on  the  sea  (how  much 
more  should  he  stay,  his  ships  being  avaried ! )  and  while  the 
weather  is  not  to  be  managed."  Non  tractabile  =  a/^rjxa>^oy, 
Eurip.  Med.  393  (ed.  Pors.) 


54-55. 
his  dictis  incensum  animum  inflammavit  amore 

SPEMQUE  DEDIT  DUBIAE  MENTI  SOLVITQUE  PUDOREM 


VAR.  LECT. 
IMPENSO  ANIMUM  FLAMMAViT  I   Vat.  {a  pr.  man.   IMPKNSO,  a  sec.  m. 

IN  M  IN 

INCENSUM),    Pal.    (  PcENSU    ANIMUMFLAMMAUIT,  the  P  and 

U — which,  was  originally  0 — in  the  first  word  having  been  erased. 

Ill  "Alii  non  incenstjm  sed  impeNse  legunt,"  Serv.  (ed.  Lion.,  but 

see  below),  Ribbeek. 


54-55  HIS — pudorem]  BOOK  IV.  5g7 

INCENSTJM  ANIMUM  INFLAMMAVIT  I  31ed.  Ill  Serv.  (cod.  Dresd.)  ;  "In 
Romano  cod.  et  quibusdam  aliis,  flammatit,  sed  longe  numerosius  est 
ANIMUM  INFLAMMATIT  dicere,"  Pierius  ;  P.  Manut.  ;  D.  Heins.  ;  N. 
Heins.  (1670)  ;  Heyne  ;  Brunck  ;  Haupt ;  Wakef.  ;  Wagn.  (ed.  Heyn., 
ed.  1861)  ;  Lad. ;  Haupt. 

INCENSUM  ANIMUJI  FLAMMAYIT   I   Bom. 


Solvit  =  fAutjE,  loosed,  unbound,  undid.  As  stringere  is  used 
by  Manilius,  5. 105  : 

.     .     .     "  ne  crede  severae 
frontis  opus  signo,  strictos  nee  crede  Catones," 

in  the  sense  of  morally  tightening,  drawing  the  moral  bonds 
close,  so  solvere  is  here  used  by  our  author  in  the  opposite 
sense,  of  morally  loosing,  unc'oing  the  moral  bonds.  Both 
metaphors,  and  even  both  words,  are  preserved  to  the  present 
day  in  the  expressions  :  strict  morals,  loose  morals;  strict  morality, 
loose  morality.  We  have  also  our  tight-laced,  our  strict  honour, 
strict  truth,  strict  virtue,  strict  propriety ;  our  loose  behaviour,  loose 
expression,  loose  way  of  life ;  and  had  once  even  our  losel. 

Exactly  parallel  to  the  solvitque  pudorem  of  our  author 
is  the  "  solvitque  tumorem"  of  Claudian,  Idyll.  5.  l^U : 

*'  sic  Venus  horrificum  belli  compescere  regem 
et  vultu  mollii-e  solet ;  quum  sanguine  praeceps 
aestuat,  et  strictis  mucronibus  asperat  iras, 
sola  feris  occurrit  equis,  solvitque  tumorem 
pectoris,  et  blando  praecordia  temperat  igni," 

•where  Yenus  with  her  blandishments  "  solvit  tumorem,"  looses, 
undoes,  does  away  with,  the  haughty  swollen  spirit  of  Mars, 
just  as  in  our  text  Anna  with  her  counsels  looses,  undoes,  does 
away  with  Dido's  modesty.  Another  parallel  is  presented  by 
Hor.  &at.  2.6.  80 : 

"  rusticus  urbanum  murem  mus  pauperc  fertur 
accepisse  cavo,  veterem  vetus  hospes  amicuni, 
asper  et  attentus  quaesitis,  ut  tamen  arctum 
solveret  hospitiis  animum  " 
( 


588  AENEIDEA  [54-55  his— pfi.orem 

[loosed,  let  go,  undid,  the  narrowness  of  his  mind].     Another 
by  Ovid,  3Iet.  9.  9.73  : 

.  .  .  ' '  neque  adhuc  Sthenele'uis  irns 
solrerat  Eiirystheiis,  odiumqiie  in  prole  paternum 
exercebat  atrox  " 

[loosed,  given  up,  let  go,  his  anger].     And  Manilius,  4.  503  : 

"  namque  ubi  se  summis  Aries  extollit  ab  undis 
et  cervice  prior  flexa  qiiiim  cornibus  ibit, 
non  contenta  siio  gencrabit  pectora  censu, 
et  dabit  in  praedas  animos  solvetqne pudorem" 

presents  not  merely  a  parallel  but  the  identical  words  and  iden- 
tical sense,  loose  shame,  let  shame  go ;  the  only  difference  being 
that  the  pud  or  spoken  of  by  Virgil  is  feminine  shame  or 
modesty,  while  Manilius's  pud  or  is  shame  or  modesty  gene- 
rally. The  moral  solvere — the  moral  loosing,  unbinding,  or 
letting  go — being,  in  all  these  instances,  not  partial  but  com- 
plete, there  can  be  no  doubt  ttiat  it  is  complete  in  our  text 
also,  that  Heyne's  view  of  our  author's  meaning  ("  male  accipi- 
tur  quasi  ad  impudentiam  sit  prolapsa.  Sed  etfecit  quo  earn  iani 
minus  puderet  amori  succumbere")  is  much  too  lenient  and 
favourable  to  Dido,  and  that  in  the  words  solvitque  pudo- 
REM,  following  so  immediately  as  they  do  on  Dido's  execration 
of  herself,  if  she  should  ever  violate  the  laws  of  modesty  : 

SED  MIHI  VEL  TELLUS  OPTEM  PKIUS  IMA  DEHISCAT, 
VEL  PATER  OMNIPOTENS  ADIGAT  ME  FULMINE  AD  UMBRAS, 
PALLENTES  UMBRAS  EREBI,  NOCTEMaUE  PROFUNDAM, 
ANTE,  PUDOR,  aUAM  TE  VIOLO,  AUT  TUA  lURA  RESOLVO, 

and  followed  so  immediately  as  they  are  by  the  unseemly  exhi- 
bition Dido  makes  of  herself,  coursing  everywhere  through  the 
city,  as  if  mad  or  hunted  : 

URITUR  INFELIX  DIDO  TOTAQUE  VACATUR 
URBE  FURENS,  QUALIS  CONIECTA  CERVA  SAGITTA, 
aUAM  PROCUL  INCAUTAM  NEMORA  INTER  CRESIA  FIXIT 
PASTOR  AGENS  TELIS,  LiaUITUUE  VOLATILE  FERRUM 
NESCIUS  ;  ILLA  FUGA  SILVAS  SALTUSQUE  PERAGRAT 
DICTAEOS  ;   HAERET  LATERI  LETALIS  ARUNDO  ; 


54-55  HIS — pudorem]  BOOK  lY.  5g9 

nay,  wooing  Aeneas  in  the  most  public  places  and  before  all 
eyes  : 

NUNC  MEDIA  AEXEAN  SECUM  PER  MOENIA  DUCIT, 
SIDONIASQUE  OSTENTAT  OPES  URBEMQUE  PARATAM  ; 
INCIPIT  EFFARI,  MEDIAQUE  IN  VOCE  RESISTIT  ; 

the  counsels  of  Anna  are  represented  as  having  given  the 
coup-de-grace  to  Dido's  modesty  or  sense  of  shame :  "  with  these 
words  blew  into  a  flame  her  already  kindled  inclination,  gave  her 
hopes  of  success,  and  caused  her  to  break  through  all  restraints 
of  modesty  :  ep^trw  ai^wq'  igoiTM  aiocppocrvvrj'  sppeTw  Kai  to 
aifxvov  Tr)(;  o6v}>i]puc;  Sfjioi  irapOttiag.  YTruKrOavoiuai  r>jc  (pvativQ 
(3ovXoiiUvr]g,  »77r£p  vo/lkov,  wq  ioiKiv,  ovSev  fxaXit.  In  all  of  which 
painting  our  author  has  never  even  for  one  moment  taken  his 
eyes  off  his  Apollonian  model,  Apoll.  Ehod.  3.  782  (Medea, 
soliloquizing)  : 

ov  /xev  (o\ira  icaraipdt/xei'oto  irep  e/jLinjs 
\oo(prifffiv  axfotiu'  rare  S'  av  KaKov  afM/j-t  ireXoiro, 
Keivos  0T(  ^curis  airafiitperai.      Epperai  aiSois, 
epperai  ay\a'irf  o  S'  efir)  iottjti  ffaiodeis, 
affKTidris,  iva  oi  Ov/xw  (piKov,  evda  veoiro. 
avrap  eyaiv  avTrjfxap  or'  e^avvtretev  aeQ\ov, 
TfdvaiTiv,  1)  Aai/xou  avaprricraaa  iJ.f\a9p(ji>v, 
7j  Kat  Traffffa/xevr]  paiar-qpia  (pap/xaKa  dvfj.ou' 

where,  besides,  Truaraa/nivri  (inspergens)  corresponds  to  Vir- 
gil's "  spargens  humida."     Ilnd.  3,  1062  : 

(US  ap'  €^7j'  Kai  (Tiya  iroSajy  irapos  offers  Pa\ovffa, 
OeffTreffiov  Kiapoiffi  TraprjiSa  SaKpvffi  Seve 
/j.vpofjLevr],  or   t/xeWeu  awoTrpoOi  iroKAof  eoio 
TTovTov  eTTfirAay^affdar   avi-qpou  Se  fiiu  avTr\v 
f^avTis  fjLvBw  irpofff(puvf€V,   €(A«  t«  ;(€ipos 
Sf^iTfprjs'  riBr]  yap  an  o(p6a\/j.ovs  \nrfv  aiSais. 

So  necessary  to  a  correct  estimation  of  the  character  of  Dido  do 
I  consider  a  right  understanding  of  our  text,  that  I  do  not  hesi- 
tate to  delay  the  perhaps  impatient  reader  with  some  few  further 
examples  of  the  thoroughness  of  the  disconnexion,  the  com- 
pleteness of  the  disestablishment  expressed  by  solvere.  Aen. 
k..  703 ;  "  .  .  .  teque  isto  corpore  solvo"  [I  release  thee  from  that 
body].    Ibid.  10.  305  : 

"  solvit iii\  atquc  vires  modiis  exponit  in  uiidis" 


590  AENEIDEA  [54-55  his— pudorkm 

[goes  to  pieces].     Ibid.  1.  566  : 

"  solvite  corde  metum,  Teucri,  seclurlite  ciiras" 

[away  with  all  fear!]     Hor.  Od.  1.  U-  1  '■ 

"  solvitur  acris  hyems  grata  vice  veris  et  Favoni" 

[the  winter  is  completely  gone,  the  spring  is  come].  Senec. 
Phoen.  Ij.05  (Antigone  to  Jocasta)  : 

"  nudum  inter  enses  pectus  infestos  tene. 
aut  solve  bellum  mater,  aut  prima  excipe  ' ' 

[either  put  an  end  to  the  war  or  be  its  first  victim].  Sil.  12.  324 : 

"  solvite,  gens  Veneris,  graviores  corde  timores" 

[dismiss  all  graver  fears].  Celsus,  1.  1  :  "  concubitus  rarus 
corpus  excitat,  frequens  solvit''  [undoes  the  body].  Tacit. 
Annal.  1.  hh'  ^^  solrehatur  militia"  [was  dismissed  the  mili- 
tary service].  Ibid.  1.  61  :  "  cupido  Caesarem  invadit  solrendi 
suprema  militibus  ducique"  [paying  the  last  debt  to  the  soldiers 
and  their  general].     And,  especially.  Prudent.  Hamart.  258  : 

"  auri  nam  que  fames  parto  fit  maior  ab  auro. 
inde  seges  scelerum,  radix  et  sola  malorum, 
dum  scatebras  fluviorum  omnes  et  operta  metalla 
eliquat  omatus,  solvendi  leno  pudoris^^ 

where  who  can  doubt  the  degree  of  abandonment  of  modesty 
expressed  by  "  solvendi  pudoris  "  ? 

Let  no  one,  then,  be  misled  by  the  just  now  quoted  obser- 
vation of  Heyne  into  a  total  misconception  of  Virgil's  Dido. 
Virgil's  Dido  is  not  a  woman  who,  entertaining — whether 
rightly  or  wrongly  no  matter — a  religious  and  moral  horror 
of  breach  of  compact  with  her  deceased  bridegroom,  comes 
reluctantly  and  by  slow  degrees,  and  the  operation  of  circum- 
stances, among  which  are  to  be  reckoned  the  c(?unsels  of  her 
sister,  to  have  her  resolution  shaken,  and  only  after  long  woo- 
ing yields  at  last  in  an  unguarded  moment  and  falls  a  victim  to 
an  insidious  seducer.  On  the  contrary,  Virgil's  Dido  is  a  woman 
who,  hesitating  between  her  vow  to  her  deceased  bridegroom  and 


54-55  HIS — puDORKJi]  BOOK  lY.  591 

a  new  love,  is  so  moved  by  the  representations  of  her  sister 
as  suddenly  and  completely  to  break  through  all  restraints  of 
shame  : 

HIS  DICTIS  INCENSUM  ANIMUM  INFLAMMAVIT  AMORE, 
SPEMQUE  DEDIT  DUBIAE  MENTI  SOLVITQUE  PUDOREM, 

and  think  of  nothing  from  that  moment  forward  but  the  grati- 
fication of  her  passion.  Accordingly,  on  the  very  first  oppor- 
tunity, even  on  so  public  an  occasion  as  a  royal  hunting,  she 
loses  her  virtue  to  a  foreign  adventurer,  and  enters  on  a  life  of 
open,  undisguised  concubinage  with  him  : 

' '  ille  dies  primus  leti  primusque  malorum 

causa  fuit ;  neque  eniin  specie  famave  movetur, 
nee  iam  fnrtivum  Dido  meditatur  amorem  ; 
coniugium  vorat ;  hoc  praetexit  nojiiine  rulpam," 

a  life  which  she  continues  so  long  as  she  can  persuade  her  para- 
mour to  remain  with  her ;  and  only  when  he  tires  of  her  and 
forsakes  her,  kills  herself,  not  in  expiation  of  her  breach  of  faith 
to  her  deceased  bridegroom,  but  in  the  disappointment  and  fury 
of  a  cast-off  mistress,  her  betrayer's  name  being  the  last  word 
on  her  lips,  and  her  last  breath  an  aspiration  of  revenge  : 

"  hauriat  hunc  oculis  ignem  crudelis  ab  alto 

Dardanus,  et  nostrae  secum  ferat  oniina  moi-tis." 

Nor  could  it  be  otherwise.  The  Aeneid  is  not  history,  but  a 
poem ;  a  poem,  too,  written  by  Augustus's  protege  for  the  express 
and  avowed  purpose  of  glorifying  his  patron  and  protector,  and 
of  the  hero  of  which  Augustus  himself  is  the  prototype.  The 
hero  of  such  a  poem  must  not,  could  not,  be  the  seducer,  could 
only  be  the  seduced.  Even  Homer,  who  was  so  much  more  at 
liberty  than  Virgil,  represents  his  hero  as  seduced  by,  not  as  the 
seducer  of,  Calypso  and  Circe  ;  and  as  seduced  by,  not  as  the 
seducer  of,  Dido,  Virgil  has  with  his  usual  tact  and  felicity  re- 
presented Aeneas,  and  in  the  words  solvitque  pudorem  gives 
his  readers  the  first  intimation  of  that  unblushing  immodesty 
and  recklessness  of  public  opinion  witli  wliieli  his  heroine  acts 
from  the  fatal  moment  of  her  inter^'ie^v  witli  lier  sister  up  to 

HKNKY,  AENEIUKA,   VOL.  II.  40 


592  AENEIDEA  [54-55  his— pudorem 

the  moment  of  the  final  catastrophe ;  and  so  Dido  herself,  in  her 
agony  : 

"  til  lacrimis  evicta  meis,  tii  prima  furentem 
Ms,  germana,  malis  oneras  atque  obiicis  hosti. 
non  licuit  thalami  expertem  sine  crimine  vitam 
degere,  more  ferae,  talis  nee  tangere  curas  ! 
non  servata  fides  cineri  promissa  Sychaeo!" 

the  Yirgilian  Dido  in  the  words  "  lacrymis  evicta  meis"  ascrib- 
ing all  her  misfortunes  to  her  own  licentious  passion  no  less 
plainly  and  unequivocally  than  in  the  Ausonian  epigram  the 
historical  Dido  repudiates  the  calumny  (Auson.  Epigr.  in  Didus 
imaginem)  : 

"  taKs  eram :  sed  non,  Maro  quam  mihi  finxit,  erat  mens  ; 

vita  nee  incestis  laeta  ciipidinibus. 
namque  nee  Aeneas  vidit  me  Troius  unquam  ; 

nee  Libyam  advenit  classibus  Iliacis ; 
sed  fnrias  fugiens  atqiie  arma  procacis  larbae 

servavi,  fateor,  morte  pudicitiam." 

Pud  or  being  so  often  spoken  of  as  a  g^aniieiit  enveloping 
the  person  (as  Apul.  de  Magia,  3:  "j5e«(/o>-  enim  veluti  vestis 
quanto  obsoletior  est,  tanto  incuriosius  habetur."  Plant.  Mostell. 
1.  3.  7: 

"  haec  ilia  est  tempestas  mea,  mihi  quae  modestifisn  omnem 
detexit,  tectus  qua  fui," 

where  Schop.  quotes  Pacuvius  : 

' '  nam  si  te  tcgeret  pudor,  sive  adeo  cor  sapientia 
imbutum  foret." 


Sil.  5.  15 : 

' '  verum  ardens  puero,  castumque  exuta  pudor  em 
(nam  forma  certare  deis,  Thrasymene,  valeres), 
littore  correptum  stagnis  demisit  Agylle") 

and  solvere  so  often  used  as  expressing  the  loosing"  of  the 
virgin  zone  on  the  bridal  night  (as  Catull.  2  : 

"  tam  gratr.m  mihi  quam  feriint  puellae 
pemici  aureolum  fuisse  malum 
quod  zonam  soluit  diu  ligatam"), 

lieiice,  SOLVIT  pudorem  expresses  with  just  sufficient  force 


56-58  PRINCIPTO— LYAEO]  BOOK   IV.  593 

and  clearness  the  fatal  working  of  her  sister's  counsels  on 
Dido's  ah'eadj  tottering  virtue.  Either  rapnit  pudorem  or 
eripuit  pudorem  had  been  too  strong,  had  signified  devirginated, 
as  Stat.  Acliill.  1,  671: 

.     .     .     "  ilia  astu  tacito  rapti(m(\\i.e  pudorem 
surgentemque  uterum  atque  aegros  in  pondere  menses 
occulnit." 

Ibid.  1.  661 : 

"  vade,  sed  ereptum  taceas  celesque  pudorem.'^ 

The  figure  with  which  Yoss  has  translated  the  passage,  viz., 
"  und  wiegte  die  scham  ein,"  roclced  her  shame  to  sleep,  is  neither 
a  good  figure  nor  to  be  found  in  the  words.  Before  solvere 
pudorem  can  signify  even  jjut  shame  to  sleep,  in  somnos 
must  be  added,  as  at  4.  529  :  "  neque  unquam  solvitur  in  som- 
nos ; "  and  how  much  farther  from  Virgil's  thought  rocliing  to 
sleep  than  even  puffing  to  sleep  !  Yet  Yoss  is  famed  for  his 
literal  translation,  and  has  actually  translated  not  the  Aeneid 
only,  but  the  Eclogues  and  Greorgics  also,  verse  for  verse,  Ger- 
man hexameter  for  Latin  hexameter. 


56-58. 

PRINCIPIO  DELUBRA  ADEUNT  PACEMQUE  PER  ARAS 
EXQUIRUXT  MACTANT  LECTAS  DE  MORE  BIDENTES 
LEGIFERAE  CERERI  PHOEBOQUE  PATRIQUE  LYAEO 


Principio  DELUBRA  ADEUNT. — Alarmed  by  the  frightful  dreams 
she  has  had  (verse  9),  Dido,  following  the  advice  of  (verse  50) 
and  accompanied  by  her  sister,  goes  (adeunt)  to  the  temples, 
and  endeavours  to  propitiate  heaven  with  sacrifices  and  gifts. 
Compare  Plant.  Ainph.  573  (ed.  Bothe),  Sosia  speaking  \_fo  Am- 
phitr.'\  : 

"  rertc  dicit  ut  commeminit :  sotnnii/»i  narrat  tibi." 

40  * 


594  AENEIDEA        [56-58  peincipio— lyaeo' 

\^to  Alcmena]  : 

"sed,  miilier,  postquam  experrectad  es,  prodigiali  lovi 
aut  mola  salsa  hodie  aut  thure  comprecatam  oportuit " 

\_i.e.,  should  have  sacrificed  on  account  of  her  dream].     Cioer. 
de  Divin.  1.  21  (quoting  from  an  ancient  poet)  :   - 

"  qTiia  mater  graAdda  parere  se  ardentem  facem 
visa  est  in  somnis  Hecuba  :  quo  facto  pater 
rex  ipse  Priamiis,  somnio  mentem  metu 
perculsus,  curis  sumptis  suspirantibus 
exsacrijicabat  hostiis  balantibus. 
turn  coniectorem  postulat  pacem  petens, 
ut  se  edoceret  obsecraus  Apollinem, 
quo  sese  vertant  tantae  sortes  somnium.' ' 

Senec.  Octav.  7^5  (Poppaea,  having  had  frightful  dreams,  to  her 
nurse)  : 

"  delubra  et  aras  petere  constitui  sacras, 
caesis  litare  victimis  numen  deum, 
ut  expientur  noctis  et  somni  minae, 
ten-orque  in  hostes  redeat  attonitos  [_al.  attonitus]  meos. 
et  vota  pro  me  suscipe,  et  precibus  piis 
superos  adora,  raanet  ut  praesens  metus." 

TLeliod.  Aethiop.  7.  10:  wc  3e  Toiq  irpoOvpoig  tTrtarrf,  Bvaiav 
ayiiv  Tt]  ueu)  \ejovcra  virep  rijc  oeaTroLvrtQ  ApauKti^y  tK  rivwi^ 
oviipaTU)v  TaTapayiiiiVY)g,  Kai  (^iXiwcracTuaL  ra  0(pBtVTa  jSouAo- 
fitvrig,  Twv  vt(i)Kupwv  oiiKwXvi  Tig  Kui  aTTeirtfiiri. 

That  the  superstition  has  come  down  to  the  present  day,  let 
Coleridge  testify,  Christahel,  stanza  4  : 

"  tbe  lovely  lady,  Christabel, 
whom  her  father  loves  so  well, 
what  makes  her  in  the  wood  so  late, 
a  furlong  from  the  castle  gate  ? 
she  had  dreams  all  yesternight 
of  her  own  betrothed  knight, 
and  she  in  the  midnight  wood  will  prny 
for  the  weal  of  her  lover  that's  far  away." 

BiDENTES  (vs.  57). — "  Bidentes  autem  dietae  sunt  quasi  hieu' 
ties ;^'  .  .  .  Sunt  etiam  in  ovibus  duo  eminentiores  dentes  inter 
octo,  qui  non  nisi  circa  himatum  apparent :  nee  in  omnibus,  sed 


06-58  piuNcipio — i-YAKo]         BOOK  IV.  595 

iu  his  quae  sunt  aptae  sacrifioiis,  inveuiuntur,"  Servius,  And  so 
Forbiger  ad  loc,  and  G^esner  in  voce.  Incorrectly  in  every  re- 
ispect.  Sheep  not  only  are  not  called  bidentes  because  they 
are  biennes,  but  actually  cease  to  be  bidentes  as  soon  as 
they  are  biennes.  The  fact,  as  I  have  satisfied  myself  by 
actual  observation,  is  as  follows.  A  sheep,  until  it  has  attained 
tlie  age  of  one  year,  has  a  set  of  eight  primary,  or  milk,  teeth ; 
when  the  age  of  one  year  has  been  attained,  the  two  central  of 
these  eight  teeth  di'op  out,  and  are  replaced  by  the  first  two 
teeth  of  the  second  or  permanent  set,  which  being  very  large 
and  conspicuous  amidst  the  six  remaining  milk  teeth  (originally 
much  smaller,  and  now  greatly  diminished  by  use  and  absorp- 
tion), the  animal  at  first  sight  appears  to  have  only  two  teeth 
(sheep  never  having  any  front  teeth  at  all  in  the  upper  jaw)  ; 
hence  the  appellation  bidens  {and  so,  correctly,  Festus,  aware 
of  the  fact,  but  ignorant  of  the  etiology  :  "  hidcntes  sunt  oves 
duos  dentes  longiores  caeteris  habentes."  Also  Hyginus  Julius 
et  apud  Macrob.  Sat.  6.  9,  et  apud  Aul.  Gell.  (quoted  below). 
Popma,  de  Instr.  Fund.  5,  StaSovra  Trpo/^ara.  Scaliger  in  Coniect., 
and  La  Cerda).  This  condition  of  the  teeth  continues  during 
tiie  whole  of  the  second  year,  at  the  end  of  which,  i.e.,  when  the 
sheep  is  two  years  old  complete,  two  more  of  the  milk  teeth 
drop,  and  are  replaced  by  two  large  permanent  teeth  exactly 
similar  to,  and  one  on  each  side  of,  the  two  first ;  so  that  from 
the  completion  of  the  second  year  till  the  beginning  of  the 
fourth  the  sheep  appears  to  have  a  set  of  four  large  teeth,  and 
is  no  longer  bidens,  Bidens  therefore  is  not  biennis,  but 
simply  bi-dens;  i.e.,  a  sheep  with  two  teeth,  or,  in  other 
words,  a  sheep  iu  the  second  year  of  its  age;  a  sheep  which 
having  completed  its  first  year  and  having  got  its  two  first  long 
teeth  is  bidens,  but  not  having  completed  its  second  year  is 
not  yet  biennis. 

There  can  be  little  doubt  of  the  identity  of  Virgil's  bidens 
and  Homer's  apviiog,  also  distinguished  by  its  yv^ofxovtg  oSovrtg, 
(Damm,  in  voce  apveioi;),  and  which,  when  it  was  no  longer  so 
distinguishable,  and  therefore  for  want  f>f  the  distinguishing 
mark  had  become  XmroyvMfno}'.  was  no  longer  fit  for  sacrifice. 


596  AENEIDEA        [56-58  principio— lyaeo 

Tlie  explanation  which  Hyginus  Julius,  "  qui  ius  pontificum 
non  videtur  ignorasse"  (Aul.  Gell.)  has  given  of  the  term  hidens: 
"  quae  bidens  est  hostia"  (says  Aulus  Gellius,  quoting  his  words), 
"  oportet  haheat  dentes  octo,  sed  ex  his  duos  caeteris  altiores,  per 
quos  appareat  ex  minore  aetate  in  maiorem  transcendisse,"  is, 
therefore,  though  in  the  main  correct,  yet  not  perfectly  so,  inas- 
much as  the  possession  of  two  teeth  larger  or  more  prominent 
than  all  the  others  proved  not  merely  that  the  sheep  had  reached 
the  age  required  by  the  pontifical  law,  but  also  that  it  had  not 
passed  the  age.  Singular  and  almost  incredible  that  no  philo- 
logist should  before  now  have  taken  the  trouble  to  test  the 
opinion  of  Hyginus  Julius  by  actual  examination  of  the  sheep's 
mouth,  notwithstanding  the  express  suggestion  of  Aulus  Gellius 
himself  to  that  effect  (16.  6)  :  "  haec  Hygini  opinio  an  vera 
sit,  non  argumentis,  sed  oculis  iudicari  potest." 

The  substance  of  the  above  comment,  published  in  1853  in 
my  "  Twelve  Years'  Voyage,"  has  been  honoured  by  Wagner, 
of  course  without  any  mention  of  the  source  from  whence  de- 
rived, with  a  place  in  his  truly  praestabilior  edition  of  1861. 

LeGIFERAE   CERERl  PHOEBOQUE    PATRIQUE  LYAEO  (vS.  58). 

Not  only  Juno,  Venus,  and  Hymen  (see  Rem.  on  verse  125) 
were  concerned  in  matrimonial  alliances,  but  Ceres  and  Bacchus 
("  sine  Cerere  et  Baccho  friget  Venus  "),  and  even  Apollo.  Com- 
pare Pervigil.  Veneris,  1^3 : 

"  nee  Ceres  nee  Baechus  absunt,  nee  poetarum  deus." 

^i&i.  Sik.  1.2.-219: 

"  at  procul  lit  Stellas  thalamos  sensere  parari 
Latous  vatuni  pater,  et  Semeleius  Evan, 
hie  movet  Ortygia,  movet  hie  rapida  agmina  Nysa  ; 
hmc  Lycii  montes,  gelidaeque  nmbracula  Thymbrae, 
et,  Parnasse,  sonas  ;  illi  Pangaea  residtant, 
Ismaraque,  et  quondam  genialis  littora  Naxi." 

Himer.  Orat.l.  3:  AiroWwva  (pacri  /ueTa  rag  fxiyaXag  vtKcig,  ag 
rX^TTiiJV  Ti}v  \iipav  rfparo,  kui  Kara  Traarahwv  rj^jjattt  /itAof 
■yuf.u}\tov. 


61-64  CANDEXTis— kxta]  BOOK  IV.  597 


61-64. 

CANDENTIS  VACCAE  MEDIA  INTER  CORNUA  FUNDIT 
AUT  ANTE  ORA  DEUM  PINGUES  SPATIATUR  AD  ARAS 
INSTATTRATQUE  DIEM  DONIS  PECUDUMQUE  RECLUSIS 
PECTORIBUS  INHIANS  SPIRANTIA  CONSULIT  EXTA 


Candkntis  vacx:ae. — It  became  a  queen  to  sacrifice  a  white  cow 
to  Juno,  as  it  became  -a  king  to  sacrifice  a  white  bull  to  Jupiter. 
See  Rem.  on  3.  21. 

AuT  (vs.  62)  has  here  the  connecting,  not  the  disjoining 
force.     Dido  performs  both  acts,  both  fundit  and  spatiatur — 

INSTAURAT  and  CONSULIT. 

Spatiatur  ad  aras. — This  spatiari  ante  ora  deum  ad 
ARAS  is,  no  doubt,  substituted  by  our  author,  as  by  Propertius, 
2.2:7 

.     .     .     *'  incedit  vel  love  digna  soror, 
aut  cum  DulicMas  Pallas  spatiatur  ad  aras, 

Gorgoiiis  anguiferae  pectus  operta  comis  ; ' ' 

and  Ovid,  Met.  7.  257  : 

.     .     .     "  sparsia  Medea  capillis 
Bacchantum  litu  flagrantes  circuit  aras,^' 

for  the  veritable  barbaric  dancing,  little  befitting,  according  to 
the  refined  notions  of  western  nations,  and  especially  of  the 
E-omans,  the  dignity  of  exalted  personages.  See  Bibl.  Sacr., 
Rey.  2.  6.  12 :  "  et  erant  cum  David  septem  chori,  et  victima 
vituli  [sec]  Cumque  transcendissent  qui  portabant  arcam  Domini 
sex  passus,  immolabat  bovem  et  arietem.  Et  David  saltahat 
totis  viribus  ante  domhaim :  porro  David  erat  accinctus  ephod 
lineo.  .  .  .  Cumque  intrasset  area  Domini  in  civitatem  David, 
Michol  filia  Saul  prospiciens  per  fenestram  vidit  regem  David 
subsilientem  atque  saltcodem  coram  Domino ;  et  despexit  eum  in 
corde  suo."  Pliilostratus,  vita  Apollonii  Tyanei,  3.  k-  M  t  r  £  w/o  o- 
TTO/iouiTac   Oi    «0fO'    [roue   ^oayjLav(x(;\  otto   r>/c  7'JC   SC  ttj^^^'C 


598  AENEIDEA        [61-64  candentis— kxta 

Suw,  oi»  BavfiaroTToiiaq  iVhKiv  .  .  .  aW  niroaa  no  r]\iw  avvairo- 
(5aivovTig  Trig  yriQ  opwcriv,  tog  Trpoff^opa  T(o  deu)  tt parrov- 
nq.  Ammian.  28.  1  (of  Maximiniis)  :  "pedes  hue  et  illuc 
exultando  contorquens,  saltare  non  incedere  videbatur,  dum 
studebat  inter  altar ia  celsius  gradicntes,  ut  quidam  memorant, 
iniitari  Brachmanas."     Eurip.  Troacl.  l!j.8  (Hecuba  speaking)  : 

oTTcos   6 1  op  I «  'yw 
^oKirav,   ov  rav  avrav,  oiav 
ffKrjTTTpui  npia/xov  SiepetSo/xeya 
TToSos   apx^X^P""   Tr\T]yai,s  ^pvyiats 
(VKo/j-troLS  f^T]pxov  deovs. 

Seneca,  Troad.  783  (Andromache,  lamenting  and  apostrophizing 
Astyanax)  : 

"  non  inter  arcs  mohUi  velox  pede 
revocante  tlexo  concitos  comu  niodos, 
harbarica  prisco  tenipla  saltatu  coles." 

Instaurat  (vs.  63). — Dido  is  doubtful  about  the  signs 
shown  by  the  first  "  candens  vacca,"  and  offers  another. 

Pecudum  .  .  .  PECTORiBus,  not  pecudis  .  .  .  pectore, 
because  Dido  has  killed  not  merely  the  one  "candens  vacca" 
spoken  of  in  verse  61,  but  a  second  (instaurat). 

Spirantia  (vs.  64). — Breathing,  of  course,  but  in  what  sense 
Iireathing  ?  Not  in  the  literal  sense,  the  act  of  respiration  having 
necessarily  ceased  before  it  was  possible  pectoribus  reclusis 
(,'onsulere  exta  :  seeming  to  breathe,  then,  from  their  palpitat- 
ing, quivering  motion  ?  and  so  Sei-vius  :  "  palpitantia,  quasi  ad- 
]iuc  viva,"  an  interpretation  in  which  Servius  is  followed  by  the 
commentators  generally,  viz.,  by  Heyne,  Forbiger,  Wagner, 
(lesner,  in  Themur.,  Forcellini,  in  Themur.,  Grossrau,  Conington 
— all,  as  I  think,  erroneously,  if  it  were  only  because  it  is  not 
likely  a  priori  that  our  author  would  use  a  word  literally  expres- 
sive of  one  sort  of  motion  performed  by  an  animal  figuratively 
for  a  motion  of  a  different  kind  performed  by  the  same  animal. 
To  have  denominated  the  involuntary,  spasmodic  action  of  the 
heart  or  arteries  or  intestines,  or  the  quivering  of  the  cut  flesh, 
respiration  {npirare),  had  not  been  a  figurative  expression,  it 
had  been  a  false  expression,   a  confusion  of  terms.      There  is 


'61-64  CAXDENTis— exta]         BOOK  lY.  599 

no  resemblance  whatever,  not  even  the  smallest,  between  any 
motion  seen  when  an  animal  is  cut  into  immediately  after 
being  killed  (and  all  victims  were  killed  first,  and  only  after 
they  were  killed  scrutinized  for  signs  prognostic  of  the  future) 
and  the  motion  of  respiration.  The  animal  itself,  indeed,  might 
respire  for  some  short  time  after  receiving  the  fatal  blow,  but  it 
is  not  of  the  animal  the  word  is  here  used,  but  of  the  interior 
parts  of  the  animal,  the  exta  ;  and  their  motion  is  not  of  a  kind 
to  be  expressed  either  literally  or  figuratively  by  spirare. 
What  then  ?  if  spiraxtia  exta  is  not  "  palpitantia  exta," 
what  is  it  ?  It  is  not,  as  we  have  seen,  literally  spiraxtia 
EXTA.  It  is,  therefore,  figuratively  spiraxtia  ;  and  this  figura- 
tively spiraxtia  exta,  what  is  it?  Why,  living  exta,  spirare 
being  used  figm-atively  for  vivere,  because  breathing  is  the 
most  sure,  obvious,  and  best  known  phenomenon  or  sign  of  life, 
as  («),  Find.  Nem.  6.  1  (ed.  Boeckh)  : 

(V  avhpaiv,  ev  6ewv  yevos'   e«  /xtas  5*  Tryfofxey 
fj-arpos  aix(poTepoi'   Sieipytt  Se  iraira  K(KpL/n€va 
Swafiis,  coy  to  fxey  ouSev,  o  Sf  x"^'^^"^  acrcpaXes  aiev  eSos 
fj-evei  oupafos 

[we  all  have  our  life  from  one  mother  (where  for  ^aXrceoc 
ovpuvoc:  Dissen  refers  to  Hom.  Ocl.  6.  ^2,  Hesiod.  Theog.  126, 
and  adds  "  dictio  suavis  et  poetica,"  and  understands  Traao 
KiKoifiiva  Suvajuig  to  be  equivalent  to  "vis  tota  diversa;"  also 
remarks  on  Trveointv,  that  it  is  "  spiritum  ducimus  "  and  equiva- 
lent to  "  vitam  habemus")}.     (b),  AnthoL  Pal.  9.  798  : 

T\r]di,  Mvpoiv'   rex*''?  "■«  ;8ja(,'eTor   airvoov  fpyou 

[have  patience,  Myron  ;  thy  work  is  not  alive.  Art,  however 
excellent,  comes  not  up  to  nature],     (e),  Aen.  6.  8^7 : 

"  excudent  alii  spirantia  niolliiis  aera" 

[breathing  statues,  i.e.,  living  statues;  statues  which  seem  to 
have  the  principle  of  life].     {U),  Ovid,  He  raid.  5.  29  : 

"  cum  Paris  Oeiioiue  poterit  spirare  relicta, 

ad  funtciu  Xanthi  versa  recurret  aqua" 

[will  bo  able  i(\  livej.      (*»),  Cic.  pro  MiloiiP,  01  :   "  ef   sunt  qui 


600  AENEIDEA        [61-64  candentis— exta 

de  via  Apjiia  querantur,  taceant  de  curia  ?  et  qui  ab  eo  spirant e 
forum  putent  potuisse  defendi,  cuius  non  restiterit  cadaveri 
curia?"     (^),  Claud.  -4  Coiis.  Honor.  : 

"  auget  acus  meritum,  picturatuinque  metallis 
vivit  opus,  multaque  omantur  iaspide  cultus, 
et  vaiiis  splrat  j^ereia  bacca  figuris. 
quae  tantum  potuit  digitis  mollire  rigorem 
anibitiosa  colus  ?  A-el  cuius  pectiuis  arte 
traxerunt  solidae  geminarum  stamina  telae  " 

[pearls  live  in  various  figures,  i.  e.,  figures  formed  so  artificially 
of  pearls  as  to  seem  to  live],    (gf),  Prudent.  Contr.  Si/min.  2. 18Ij.: 

.     .     .     " 'non  occidet,' inquit, 
'  interior  qui  spirat  homo  ;  luet  ille  perenne 
supj)licium,  quod  subiectos  male  rexerit  artus' '' 

[the  man  who  lives  within,  i.e.,  within  the  body;  viz.,  the  spirit]. 
{h),  Claud,  in  Eufin.  2.  1^10  : 

"  hi  vultus  avidos,  et  adhuc  spirantia  vellunt 
lumina  ;  truncatos  alii  rapuere  lacertos ' ' 

[yet  living  eyes].      (1),  Milt.,  Par.  Lost,  9.  19U  : 

"  when  all  things  that  irerti'Ae 
from  th'  earth's  great  altar  send  uj)  silent  praise 
to  the  Creator  " 

[/.  e.,  all  things  that  live]. 

And,  one  question  more,  why  living  exta  ?  Plainly  because 
it  was  only  the  still  living,  not  yet  quite  dead,  body  that  afforded 
any  prognostic  at  all.  Compare  Sil.  1.  119  (of  the  consultation 
of  the  exta  by  Hamilcar)  : 

.  .  "  turn  nigra  triformi 
hostia  mactatui'  divae,  raptinHiue  recludit 
spiranfes  artus  poscens  responsa  sacerdos, 
a,c  fugientem  am.ma,ia  j^roperatis  consulit  extis," 

where  we  have  not  only  the  very  expression  of  our  text,  but  the 
explanation  of  the  expression  ;  viz.,  that  it  Avas  necessary  to 
hasten  the   autopsy  in   order  that  the   "  artus "  miglit  be  still 


65-67  HEu — TULNus]  BOOK  IV.  601 

"spirantes,"   the   "anima"   only  flying,    not  yet  fled.      Also 
Ovid,  Met.  15.  136  : 

"  protimis  ereptas  riventi  pectore  fibras 
inspiciiuit,  luentesque  deum  scrutantui-  in  illis." 

And  Virgil  himself,  Aen.  12.  213  : 

.     .     .     *'  tirni  rite  sacratas 
in  flammam  iugulant  pecudes,  et  viscera  vivis 
eripiunt,  cimiulantque  oneratis  lancibus  aras." 


65-67. 


HEU  VATUM  IGNARAE  MENTES  QUID  VOTA  FURE^'TE^^ 
QUID  DELUBRA  lUVANT  EST  MOLLES  FLAMMA  MEDULLAS 
IXTEREA  ET  TACITUM  VIVIT  SUB  PECTORE  VULNUS 


VAR.  LECT. 


VATUM  I  Rom.,  Pa/.,  Med.  HI  P.  Manut.  ;  D.  Heins.  ;  N.  Heins.  (1670) ; 
Heyne;  Bnmck;  Wakef.;  Wagn.  (ed.  Heyn.,  ed.  1861);  Lad.;  Haupt; 
Ribbeck. 


VAk.  LECT. 
FEUEXTEir  1  Rom. 


JCKEXTEM  I  Vat.,  Pal.,  3Icd.  (FVRENTE-).  Ill  P.  Mauut. ;  D.  Heiu;s. ; 
N.  Heins.  (1670);  Heyne;  Bnmck;  Wakef.;  Wagn.  (ed.  Heyn.,  ed. 
1861) ;  Lad. ;  Haupt ;  llibbeck. 


These  words  cast  no  reproach  either  upon  soothsaying  generally 
or  upon  the  soothsayers  engaged  on  this  special  occasion,  their 
simple  meaning  being,  that  Dido's  soothsayers  little  knew  the 
state  of  Dido's  mind — that  she  was  beyond  all  help — that  hers 
was  no  case  for  sacrifice  or  propitiation  of  the  gods — that  their 
art  was  thrown  away  upon  her.  So  little  good  is  she  likely  to 
derive  from  sacrificing,  that,  even  ir/ti/e  she  is  sacrificing,  the 
internal  flame  is  consuming  her  (est  molles  flam. ma  mkdillas 


602  AENEIDEA  [65-67  hetj— tulnus 

interea).  And  so  Servius :  "non  sacerdotes  vituperat,  quasi 
nescios  futurorum ;  sed  vim  amantis  exprimit,  et  inde  vituperat 
sacerdotes.  Ignakae  igitur  amoris  regiuae."  And  so  also  Apu- 
leius,  in  liis  manifest  imitation  [Mefain.  10.  3,  ed.  Hildebr.}  : 
"  heu  medicorum  ignarae  meiites !  Quid  venae  pulsus,  quid 
caloris  intemperantia,  quid  fatigatus  anhelitus,  et  utrimquesecus 
iactatae  erebriter  laterum  mutuae  vicissitudines  ?  Dii  boni  ! 
Quam  facilis,  licet  non  artifici  medico,  cuivis  tamen  docto, 
venereae  cupidinis  comprehensio,  cum  videas,"  &c.,  as  if  he  had 
said  :  "  ye  may  be  good  enough  physicians,  but  this  is  not  a 
case  for  you.  What  use  to  examine  the  state  of  her  pulse,  her 
hurried  breathing,  her  tossing  from  side  to  side  ?  It  is  not  ill- 
ness that  is  the  matter  with  her  ;  it  is  not  medicine,  or  a  physi- 
cian, that  she  requires  ;  she  is  not  sick,  but  over  head  and  ears 
in  love."  Compare  also  the  probable  original  of  our  text,  Apoll. 
Rhod.  3.  932  : 

ox\iir]S  oSe  fxaVTis,  os  ouS'  ocra  TraiSes  iffaaiv 
oiSf  vow  (ppacrcraffBat,  od'  ovvtKiV  ovre  ti  \apov 
ovT   eparov  KOvpT)  KfV  tiros  TrportfivdrjcraiTO 
Ti'ideia,  evT    av  crtptv  eTrr/AuSes  aWoi  tnoovrai. 

The  doctrine  contained  in  this  passage,  in  that  just  cited  from 
Aj)uleius,  and  in  our  text,  amounts  to  this  :  your  soothsayers 
and  physicians  may  be,  and  I  doubt  not  are,  verj'-  wise  in  their 
respective  professions  or  callings,  but  beyond  those  limits  they 
are  (like  the  best  of  the  present  day)  no  wiser  than  their 
neighbours.  Dido's  soothsayers,  although  they  could  prophesy 
the  future,  were  blind  to  the  fact  which  was  present  and  staring 
them  in  the  face,  viz.,  that  Dido  was  in  love  ;  Apuleius's  physi- 
cians could  cure  a  fever,  but  could  not  see  that  their  patient  was 
not  sick,  but  only  in  love  ;  and  Apollonius's  Mopsus  could  vati- 
cinate with  unerring  skill  for  Jason  and  the  Argonauts,  but  had 
not  sufficient  discernment  to  perceive  that  it  was  his  place  to 
retire  when  Jason  wished  to  be  alone  with  his  sweetheart.  The 
structure,  therefore,  is,  not  (as  at  8.  627)  ignarae  vatum,  but 
(as  Sil.  3.  5  : 

"  nee  vatum  nuiitcs  agitare  et  praescia  corda 
cessatuni  super  iuipcrio  :  " 


65-67  HEir— YTiNus]  BOOK  lY.  603 

and  Yal.  Flacc.  3.  301  (Jason  lamenting  his  killing  of  Cyzicus) : 

' '  tantumne  nef  as  7>ie>is  conscia  vat  urn 
conticuit,  patriae  exitiiim  crudele  senectae 
et  tot  acerba  canens  ?  hen  divis  visa  sinistris 
regna  mihi  ?  quinam  reditus  ?  quae  me  hospita  tellus 
accipiet  ?  quae  non  primis  prohibeLit  arenis  P") 

MENTES  VATUM  ;  and  VATUM  is  not  (with  Gossrau)  Dido  and  her 
sister,  but  the  priests  of  the  temple. 

{tM.liter). — " Vatum  ad  extispicium  v.  sup.  refer;  suntque 
adeo  extispices,  sacrifici,  qui  h.  1.  fausta  omina  renunciant. 
Ignarae  MENTES  !  cuiusnam  rei  ?  infelicis  puta  exitus  et  even- 
tus  consiliorum  et  amoris  Didonis,"  Heyne,  Voss,  Caro.  But 
first,  such  interj)retation  is  utterly  inconsistent  with  the  imme- 
diately succeeding  words  quid  vota  furentem,  quid  delu- 
BRA  luvANT  ?  which  SO  plainly  cast  the  blame  not  on  the  igno- 
rance of  the  soothsayers,  but  on  the  strength  of  Dido's  own 
passion.  Secondly,  such  interpretation  throws  a  gratuitous 
affront  on  Dido's  soothsayers,  and  through  them  on  religion 
itself.  And  thirdly,  "  vatum  "  is  joined  with  "  ignarus," 
8.  627  : 

"  baud  vatum  Ignarus  venturique  inscius  aevi." 

Another  interpretation  is  that  of  Wagner  (1861)  :  "Ignarae 
VATUM,  quippe  non  videntes,  quae  tali  cupiditate  obstricta 
sit,  ei  non  esse  opus  vatibus  atque  extispicio,  nihil  igitur  pro- 
desse  suscepta  vota,  nihil  adita  delubra  .  .  .  '  vatum  ignarus,' 
8.  627,  sed  non  eodem  sensu" — the  latter  words  suggesting 
no  less  grave  objection  to  the  very  interpretation  in  support  of 
which  they  are  cited  than  that  it  is  contrary  to  the  precedent 
afforded  by  Virgil  himself,  that  that  author  connected  vatum 
with  MENTES,  as  it  has  been  connected  by  Heyne,  and  indeed 
most  commentators,  and  read  down  to  the  present  day.  To 
which  objection  may  be  added  this  still  graver,  that  it  is  pre- 
cisely those  persons  who  are  "tali  cupiditate  obstricti"  who  do 
usually  apply  to  soothsayers,  viz.,  in  order  to  be  informed  by 
them  whether  their  "cupiditas"  is  acceptable  to  and  likely  to 
be  favoured  by  heaven  or  not,  and  that  it  was  precisely  because 
she  was  "tali  cupiditate  obstricta"  that  Dido  had  recourse  to 


604  AENEIDEA  [65-67  heu— tulnxjs 

the  divining  art  on  this  very  occasion.  Both  interpretations  are, 
as  I  think,  incorrect,  and  each  assigns  to  Virgil  a  thought  very 
different  from  that  which  he  intended  to  express,  and,  sufficient 
attention  being  paid  to  the  context,  has  clearly  expressed.  First, 
then,  Dido  is  in  love  with  Aeneas,  and  unhappy,  because  she 
considers  her  love  for  Aeneas  to  be  a  breach  of  faith  to  Sichaeus. 
Following  her  sister's  advice  she  goes  to  the  temple  and  inquires 
the  will  of  heaven,  applies  to  the  divining  art  to  learn  whether 
heaven  will  approve  of  her  marriage  :  posce  deos  veniam, 
SACRisQiTE  LiTATis  (vs.  50) — observe  these  last  words,  sacris 
LiTATis — as  soon  as  ■you  have  obtained  the  approbation  of  heaven, 
an  approbation  which  her  sister  did  not  at  all  doubt  would  be 
granted  as  soon  as  asked — then  proceed  with  your  amour  (in- 
dulge HOSPiTio,  CAUSASQUE  iNNECTE  MORANDi).  Dido  Sacri- 
fices, libates,  pores  over  the  warm  flesh  in  search  of  a  sign 
(iNHiANS  spiRANTiA  coNSULiT  exta),  but  shc  might  as  well 
have  stayed  at  home  and  saved  herself  the  trouble  (quid  vota 
furentem,  quid  delubra  iuvant?)  She  is  furens  amore; 
what  use  to  her  are  temj)les,  or  signs,  or  offered  vows  ?  Even 
at  the  very  moment  she  is  sacrificing,  offering  up  her  vows, 
poring  over  the  bleeding  flesh,  all  this  time  (interea),  while  she 
is  doing  all  this,  she  is  the  victim  of  her  passion  (est  molles 

FLAMMA    MEDULLAS,    ET   TACITUM    VIVIT    SUB    PECTORE    VULNUS). 

In  the  midst  of  this  account — at  the  angle,  if  I  may  so  say, 
between  the  description  of  Dido's  sacrificing  and  the  observa- 
tion how  useless  sacrifice  is  to  a  person  in  her  frame  of  mind 
— '/.  e.,  in  the  interval  between  consulit  exta  and  quid  vota 
FURENTEM,  QUID  DELUBRA  IUVANT  is  throwii  in  the  exclamatiou 
of  the  poet,  heu  vatum  ignarae  mentes  !  "  Alas  !  how  little 
men  know  about  divination  !  what  bad  divines  we  are  !  Our 
passion  blinds  us,  and,  however  plainly  indicated  the  will  of 
heaven,  we  interpret  it  our  own  way."  In  other  words :  "  How 
Our  passion  warps  our  judgment !  "  No  reflection  could  be 
more  appropriately  placed,  viz.,  after  the  account  of  Dido's 
divinations,  and  before  the  account  of  the  absolute  non-effect 
of  those  divinations  upon  her  mind  or  conduct.  Before  her 
appeals  to  heaven  she  had  lost  her  modesty  (solvit  pudorrm, 


65-67  HETJ— TTJLNTJS]  BOOK   IV.  605 

vs.  55),  after  her  appeal  to  heaven  uritur,  totaque  vacatur 
URBE  FTTRENS  (verse  68).  No  reflection  could  be  less  offensive 
to  religion,  inasmuch  as  it  throws  the  blame,  neither  on  heaven 
nor  on  the  ministers  of  heaven,  but  solely  on  human  passion, 
human  weakness,  and  human  blindness.  No  reflection  could  be 
more  fit  and  proper  on  the  occasion  of  Dido's  non-accef)tance  of 
the  warning  from  heaven,  whether  that  warning  was  given  by 
means  of  unpropitious  signs,  as  might  perhaps  be  argued  from 
the  mention  at  verse  464,  below,  of  former  warnings,  or  whether 
it  consisted  in  the  mere  withholding  of  all  indications  of  appro- 
bation. In  either  case,  no  reflection  could  be  more  d  propos 
than  "  Alas  !  how  bad  interpreters  are  men  of  the  will  of 
heaven ! " 

Ignarae  vatum,  therefore,  and  not  mentes  vatum,  not  only 
because,  as  already  shown,  affording  a  better  sense,  but  because 
in  every  one  of  the  fifteen  other  cases  in  which  both  a  genitive 
and  the  word  ignarus  occur  in  a  Yirgilian  sentence  the  geni- 
tive depends  upon  ignarus.  The  erroneous  conjunction  of 
VATUM  with  MENTES,  and  consequent  erroneous  imputation  on 
divines  and  religion  itself,  is  as  old  as  Apuleius,  as  appears 
from  that  author's  manifest  imitation,  Met.  10.  3  (ed.  Hilde- 
brand),  quoted  above,  p.  602. 

Yatum,  not  =  vaticiuiorum,  but  -  vaticinationis,  h.e., 
artis  vaticinandi,  the  divining  or  soothsaying  art  [fxavTiKr^g 

Medullas. — Not  to  be  taken  literally,  or  of  the  actual 
marrow,  but  metaphorically,  and  of  the  mental  medulla,  as 
Eurip.  Hipp.  257  (ed.  Musgr.) : 

Kat  /xri  Ttpos  aKpoy  five \ov  xpuxv^- 

Ammian.  25.  9  :  "  Illud  tamen  ad  medullas  usque  bonorum  per- 
venit,  quod,"  &c. 

VuLNUS,  not  a  sore,  sorrow,  or  hurt,  but  the  sore,  sorrow,  or 
hurt  so  often  already  spoken  of.  See  "  vulnus,"  verse  2,  and 
liem. 

Interea. — Even  while  the  "vates"  are  busy  exercising  their 


606  AENEIDEA        [69-76  qualis— rksistit 

art  on  Dido's  behalf,  the  secret  fire  (a  fire  of  which  they  had  not 
the  smallest  suspicion)  is  consuming  her.  In  order  the  more 
fully  to  express  which  meaning,  interea  is  placed  in  the  em- 
phatic position.     See  Rem.  on  2.  247. 


69-76. 

QUALIS  CONIECTA  CERVA  SAGITTA 
QUAM  PROCUL  INCAUTAM  NEMORA  INTER  CRESIA  FIXIT 
PASTOR  AGENS  TELIS  I,IQU1TQUE  VOLATILE  FERRUM 
NESCIUS  ILLA  FUGA  SILVAS  SALTUSQUE  PERAGRAT 
mCTAEOS  HAERET  LATERI  LETALIS  ARUNDO 
NUNC  MEDIA  AENEAN  SECUM  PER  MOENIA  DUCIT 
SIDONIASQUE  OSTENTAT  OPES  URBEMQUE  PARATAM 
INCIPIT  EFFARI  MEDIAQUE  IN  VOCE  RESISTIT 


LiQUiT  VOLATILE  FERRUM. — The  Complement  of  fixit.  The 
arrow  has  not  only  pierced,  but  remains  infixed  [compare 
11.  637: 

"  hastain  intorsit  eqxio  fcrrttm que  sub  aure  rdiqidt  " 

(where  there  is  neither  ignorance  of  having  struck,  nor  impossi- 
bility of  finding  the  wounded  object,  and  where  "  ferrum  sub 
aure  reliquit"  is  the  mere  complement  of  "  hastam  intorsit 
equo,"  the  mere  precising,  if  I  may  so  say,  of  that  too  indefinite 
expression).     Ovid,  Met.  11.  775  : 

' '  ecce  latens  herba  coluber  f  ugientis  adimco 

dente  peclem  strinxit,  virusqvie  in  corpore  liqtdt  " 

(where  "coluber"  is  the  pastor  of  our  text,  "strinxit"  tlie 
fixit,  "  virusque "  the  ferrumque  volatile,  and  "  liquit " 
the  LIQUIT  ;  and  where  "  virusque  in  corpore  liquit "  is  the 
complement  of  "strinxit,"  as  in  our  text  ferrumqie  volatile 


69-76  QUALis— kksistit]  EOOK  IV.  607 

LiQUiT  is  the  complemeut  of  fixit).     Stat.  Theh.  11.  562  : 

.     .     .     "  nondum  illc  [Eteocles]  pcractis 
mauibus  ultrices  auiniam  scrvabat  in  ii'as  ; 
iitqiie  superstantem,  pronumque  in  pectore  sensit, 
erigit  occiilte  ferrum,  vitaeque  labantis 
reliquias  temies  odio  snpplevit,  et  oiscm 
iam  laetiis  fratris  non  f rater  corde  rcliquU  " 

(where  "ensem  corde  reKquit"  is  the  similar  complement  of  the 
too  indistinct  and  indefinite  "erigit  occulte  ferrum")],  and 
this  complement,  this  remaining  infixed,  constitutes  no  small 
or  insignificant  part  of  the  picture  before  us.  On  the  contrary, 
whithersoever  the  deer  goes,  the  deadly  arrow  goes  with  her : 
HAERET  LATERi  LETHALis  ARUNDO,  Let  commentators  vex 
themselves  as  they  please  about  the  lost  arrow,  all  Virgil's  care, 
all  the  reader's  symjiathy,  is  for  the  poor  animal  which  strives 
in  vain  to  fly  from  the  deadly  shaft  which  is  sticking  in  her  side 
and  goes  with  her  whithersoever  she  goes. 

Nescius,  "sc.  non  viderat  telum  vere  in  cervam  descendisse; 
sed,  frustra  emissum  credens,  reliquerat,"  Heyne.  "  Er  lasst 
den  pfeil,  indem  er  nicht  weiss  dass  er  getroffen,"  Thiel.  "  The 
epithet  [viz.,  volatile]  is  not  without  force  here.  It  is  because 
the  steel  is  "volatile  that  the  archer  cannot  ascertain  its  for- 
tunes and  does  not  recover  it,"  Conington.  Not  only  not  the 
meaning,  but  almost  the  point-blank  opposite  of  the  meaning. 
The  hunter  does  not  leave  his  arrow  in  the  wound,  and  so  lose 
it,  because  he  is  ignorant  that  his  arrow  has  taken  effect,  but  the 
himter  is  ignorant  that  his  arrow  has  taken  effect,  and  is  sticking 
in  the  wound.  Servius  ^ed.Lion)  has:  "Aut  nescius  quo  fugerit, 
aut  ignoratus  et  latens,  non  qui  cervam  nesciret.  Et  rara  sunt 
verba  (juae  per  contrarium  significant." 

How  far  soever  Hesiod's  \Mpov  dicpiQ  eojv,  >Seuf.  Here.  Jf.05  : 

01  6',  oxtt'  aiyuwiui  ya/j.^wvvxes  ayKvXoxf^^c-^' 
TTerpri  «</>'  i'v//7;At)  fj.iyo.Ka  K\a.(ovTe  fiax^ffO^v 
aiyus  opicrcrii'ofjiow  77  o.ypmiprj^  iXatpuio 
TTtovos,  tjj't'  €5a/ua(T(r€  fia,\u!V  ai^Tjios  o.vi^p 
iw  airo  vevp-qs,  avTos  S"  aira\Tj(TfTat  aWr] 
X<^pov  aiSpis   eoir,   01  5'  orpaKeuis  evor^a'ai', 
(ffffu/xfuoos  5e  01  o./x((>i  fj.axv*'  Spi/xnav  ediVTo. 

HENUV,  AENEIDliA,   VOL.  II.  11 


608  AENEIDEA        [69-76  qualis— eesisxit 

may  at  first  siglit  appear  to  go  towards  establishing  the  former 
of  these  interpretations,  it  does  not  go  far  enough  to  satisfy  me, 
or  prevent  me  from  thinking  that  Servius's  "  jSTEScius  quo  fuge- 
rit"  was  much  more  probably  suggested  to  him  by  the  neces- 
sity which  he,  in  common  with  so  many  other  commentators, 
imagined  there  was  of  explaining  why  the  hunter  made  no 
attempt  to  recover  his  arrow,  than  by  the  x^P^^  uidpig  ewv  of 
the  Greek  poet.  Against  the  latter  of  the  Servian  interpreta- 
tions, viz.,  "  ignoratus  et  latens,"  Servius's  own  objection,  "et 
rara  sunt  verba  quae  per  contrarium  significant,"  may  perhaps 
suffice  until  some  argument  less  equivocal  than  Conington's  "  it 
would  be  a  virtual  repetition  of  incautam  "  be  advanced  in  its 
favour.  And  so  we  come  at  last  to  the  only  remaining  inter- 
pretation, viz.,  imprudens,  unaware,  not  hioicing  what  he  had 
done,  a  meaning  not  only  most  usual  and  familiar  to  the  term 
uescius  itself,  and  in  the  most  perfect  harmony  with  the  whole 
tenor  of  the  narrative  (viz.,  that  Aeneas  had  excited  Dido's 
passion  without  intending  to  do  so,  and  that  Dido  was  in  love 
with  him  before  he  was  aware),  but  which  referring  back  to  and, 
if  I  may  so  say,  covering  not  merely,  with  the  commentators, 
LiQUiT  VOLATILE  FERKUM,  but  the  entire  of  the  two  lines  : 

yVAM  PKOCVL  INCAVTAM  NEMORA  INTER  CRESIA  IIXIT 
PASTOR  AGENS  TELIS,  LIQUITQVE  VOLATILE  FERRfM, 

satisfactorily  accounts  for  that  most  emphatic  position — the  most 
emphatic  possible — of  nescius,  viz.,  last  word  of  a  long  sentence, 
and  at  the  same  time  first  word  of  a  new  verse,  and  cut  off  from 
all  connexion  Avith  what  follows  by  a  full  pause.  See  Eem.  on 
"  ora,"  2.  247,  and  compare  Ovid,  Met.  8.  6U  (Scylla  apostro- 
phizing Minos) : 

"  qiuim  metuo  certe  ne  qnis  tua  pcctora,  Miuos, 
rnlncrct  hnprudcns  :  qiiis  enim  tarn  dims,  lit  iii  te 
dirifjere  iiuiuitem,  nisi  ncscim,  audeat  ItasUnn  V 

where  "  vulneret  tua  pectora  imprudens  "  and  "  nescius  audeat 
dirigere  hastam  in  te  "  are  put  forward  by  no  less  an  authority 
than  Ovid  as  equivalents. 

Salti's. — Kavines,  narrow  passes,  fauces,  generally  wooded. 


69-76  QLUns — KEsisTix]  BOOK  IV.  (309 

See  Eem.  on  11.  '522.  I  tliiuk  this  word  means  essentially  a 
rough,  difficult,  almost  impassable  place,  a  place  which  is  ren- 
dered difficult  or  impracticable  by  wood,  rock,  or  water,  or  both 
by  wood  and  water,  or  by  wood  and  rocks,  or  by  all  three 
together ;  where  there  are  no  roads,  and  which  is  in  the  state 
of  nature.  Therefore,  both  the  pass  of  Thermopylae  and  the 
Oaudine  Forks  are.saltuses  (Liv.  28.  7  ;  9.  2)  ;  therefore  the 
Ai'dennes  are  a  saltus  (Tacit.  AiuniL  3.  1^.2)  ;  therefore  flocks 
and  herds  graze  the  saltuses  of  Tarentum  {Gcorg.  2.  197}  ; 
therefore  the  ford  of  a  river  is  a  saltus  (Stat.  T/ieb.  7.  Ifl^O)  ; 
and,  therefore,  in  our  text,  the  deer  saltus  dictaeos  peragrat. 
If  this  view  be  correct,  a  saltus  is  neither  necessarily  woody, 
as  indeed  sufficiently  appears  from  the  frequent  junction  of 
the  term  icoodij  to  saltus  (as  ''  nemoruui  iam  claudite  saltus,'' 
Virg.  Hcl.  6.  57 ;  "  saltus  duo  alti  angusti  siii-osiqne  sunt,"  Liv. 
11.  2)  and  from  the  very  silvas  saltusque  of  our  text,  nor 
necessarily  fit  for  pastui-age,  and  Gesner's  definition  is  erro- 
neous :  "  silva  in  qua  pasci  et  aestivare  pecudes  solent,  ut  ait 
Valla." 

Haeret  lateri  lethalis  arundo. — Imitated  by  many  ; 
especially,  and  with  much  elegance,  by.Kacine,  P/iedrc,  2.  2 
(Hippolyte  speaking)  : 

"  portant  pavtout  le  trait  ilont  jc  suis  deuliiiv." 

Iax'ipit  effari,  mediaque  in  voce  resistit. — So  Thomson, 
Sjjr'uig  : 

"  from  the  touguo 
til'  imtiiiished  period  falls." 

Natui-e  is  ever  the  same.  The  whole  of  Th(jms(jn's  masterly 
descripti(jn  of  the  symptoms  of  love  may  serve  as  a  commentary 
on  VirgiVs  admirable  pictm-e  of  the  manifestation  of  the  passion 
in  Dido. 


11 


GIO  AE:^EIDEA  [80-89  POST— cAKLo 


80-89. 

POST  UBI  UIGRESSI  LUMENQL'E  OBSCURA  A'K  ISSIM 

LUISA  TREMIT  SUADENTQIJE  CADENTIA  SIDERA  SOMIsOS 

SOLA   DOMO  MAERET  VACUA  STRATISQUE  RELICTIS 

INCUJ5AT  ILEUM  ABSENS  ABSEXTEM  AU13ITQUE  VIDETQUE 

AUT  GREMIO  ASCANIUM  GEXITOUIS  IMAGINE  CAPTA 

DETINET  INFAXDUM  SI  EALLERE  POSSIT  AMOREM 

XON  COEPTAE  ASSURGUNT  TURRES  XOX  ARM  A  lU  VENT  US 

EXERCET  PORTUSVE  Al  T  PROPUGXACULA  BELLO 

TUTA  PARAXT  PENDENT  OPERA  IXTERRUPTA  MINAEQUE 

MURORUM  INGEX'^TES  AEQUATAQUE  MACHINA  CAELO 


VicissiM  (vs.  80). — Burmanu  (quotiug  Hor.  Od.  1.  12.  !+&) 
uuderstands  vicissim  of  the  moon  (whose  light  had  been  ob- 
scured by  the  sun  dui-ing  the  day),  obscuring  in  her  turn  the 
light  of  the  stars ;  an  interpretation  sufJiciently  disproved  by 
the  words  suadextqOe  cadextia  sidera  so:mxos,  which  indi- 
cate, not  that  time  of  night  when  the  moon  shines  bright  among 
the  stars,  but  that  time  (towards  morning)  when  both  moon  and 
stars  become  dim.  Noehden  ("  Erldarende  Anmerkungen  zu 
Virgil's  Aeneis ")  renders  victssim  by  "  wechselweise,"  and 
adds  the  following  gloss  :  "  erst  war  der  mond  hell,  lumen  ; 
danndunkel,  lux  a  obscura,  /.f.,  lumex  lunae  obscuritas  vicis- 
sim sequitur  ;  "  o.  fade,  immeauing  truism,  which  few  readers 
will  permit  to  be  palmed  upon  Virgil.  The  interpretation  of 
AVunderlich,  "  Vicissim  ponitur  etiam  ubi  altera  res,  quo  vicissim 
refertur,  non  est  nominata ;  tum  notat  secundum  ricissihidinem 
xattnm;'"  although  elegant  and  poetical  (as  Wundeiiich's  inter- 
pretations almost  always  are),  is  yet  considerably  remote  from 
the  truth,  for  the  '"  altera  res,  quo  vicissim  refertur  "  is  actually 
named  in  the  preceding  labexte  die  ;  the  f )bvious  meaning  and 
connexion  of  the  whole  passage  being:  iiou:,  labexte  die,  uf  tJiv 
close  of  ddij,  xlw  -v'c/.'x  f/ic  xunic  huiiquef'^,  ^'e.,  ami  ufterwurds,  ii'.i 


80-S9  pnsjT— cvKT.o]  PiOOTC   lY.  Oil 

DKiRESSI,  LUMEXQUE   ORSCIRA    VICISSIM  LUXA  PREALIT,  SUADEXT- 

QUE  CADEXTiA  siDERA  so:mxos,  irJicu  the  hfDiquct  ifi  oirr,  and  nigld 
too  in  her  turn  is  near  a  close,  sola  domo  maeret  vacua,  &c. ; 
the  words  lumex  orscura  luxa  premit  suadextque  cadextia 
SIDERA  soMXOs,  iu  the  second  clau.se  of  the  passage,  exactty 
corresponding  to  the  words  lap.f.xte  ])te  in  the  first,  and  (ex- 
pressing, only  with  an  elegant  variety  of  imager}^,  the  exactly 
similar  idea  of  the  night  closing,  VTcissnr,  in  I/rr  titri/.  Com- 
pare 5.  827  : 

'•  liic  p.itris  Aeneae  siispcnsam  blanda  iii-'issidi 
Saudia  portentant  mentom"' 

\J)J(in(l  Joyn  in  their  turn,  viz.  (see  vv.  700  and  720),  after  his 
previous  anxieties.]  Cic.  de  Seneet. :  "  nbi  enim  potest  ilia  aetas 
[viz.,  senectus]  ant  calescere  vel  a})rieatione  melius,  vel  igni.; 
aut  ricissim  umbris  aquisve  refrigerari  salubrius  ?"  And  again, 
ibid. :  "  et  refrigeratio  aestate,  et  ricissim  hieme,  aut  sol  aut  ignis 
hibernus."  In  like  manner  Claudian,  Seneca,  Ovid,  and  the 
author  oi  the  Bii-ae,  of  the  alternate  succession  of  night  to  day: 
Rapt.  Proserp.  3.  UOU  •' 

"  iamque  sopoiiforas  noctunia  silentia  tonis 
expliciiere  eicc.s.''^ 

Troad.  III4.I  :  "  astra  cum  repetunt  rices."     3fct.  U-  "?17 : 

''  dumque  ibi  qiiadriipodos  raoloslia  p;ili\il;i  carpnnt  : 
noxquc  rtceiii  pcragit " 

[whilst  the  sun's  horses  are  feeding,  and  niglit  is  taking  hor 
turn  in  the  sky].     Dime,  1.^2  : 

"  siilcra  per  viridom  vcdcnnt  ciiiii  iiallid.i  numdum, 
inque  vkcw,  Phoebe,  excurnint." 

And  still  more  a  propos  to  our  text,  Lucretius,  -"5.  761,  where, 
having  first  treated  of  the  manner  in  which  the  rays  of  the  sun 
are  intcrcHpted  from  the  earth  by  the  moon  in  a  solar  eclipse, 
lie  proceeds  to  consider  how  the  earth  "  vicissim,"  ///  her  fuvn, 
intercepts  the  solar  rays  from  the  moon  in  a  lunar  eclipse  : 

"  et  cur  terra  queat  luiiain  spoliare  I'icis.iim 
liiminc." 


612  AENEIDEA  [80-89  rosx— caelo 

As  Yirgil  in  tlie  passage  before  us  speaks  of  the  setting  of  the 
moon  succeeding  the  setting  of  the  sun,  so  Lucan  (5.  424)  speaks 
of  the  shadows  of  the  moon,  i.  e.  the  shadows  cast  by  the  moon, 
succeeding  to  those  cast  by  the  sun  : 

"  sidcra  prima  poli,  Thoeho  labente  sub  unclas, 
exieraiit,  et  hma  suns  iam  fecerat  timbrns,'^ 

where  Lucan's  "  suas  "  is  Virgil's  vicissim.  Compare  the  same 
author,  4.  282  : 

"  substituit  merso  (Turn  }!0X  sua  himinn  FhoehnP 

Addison,  in  his  beautiful  and  well-known  hymn,  uses  the  cor- 
responding English  expression  in  nearly  the  same  manner  : 

"  -n-hile  all  tbe  stars  that  round  her  burn, 
and  nil  the  planets  in  Iheir  titm."' 

Stratis  RELicTis  (ys.  82). — Deserted;  where,  Aeneas  and  the 
company  having  departed,  there  was  no  one  but  herself.  Com- 
pare 2.  454:  "  postes  relicti,"  where  see  Rem. 

Infandum  si  fallere  possit  amorem. — "  Expellere  in  prae- 
sens  curas  amoris,"  Wunderlioh,  Forbiger.  "  Fallit  amorem  qui 
facit  ut  in  praesens  non  sentiatur  amor,"  Wagner.  Neither  ex- 
planation clearly  conveys  the  meaning  of  our  author,  which  is 
simply  and  according  to  the  usual  force  of  the  word  fallere 
(compare  Horace's  "  postico  falle  clientem  atria  servantem  ") 
tr'u'fi  to  cheat,  bcgiiih',  oreiTcacJi,  give  the  slip  to  her  love  for  Aeneas, 
viz.,  by  fixing  all  her  thoughts  on  another  object,  viz.,  on  Asca- 
nius.  The  identical  words  are  ajDplied  by  Silius,  6.  191,  to  the 
endeavour  of  Avens  to  cheat,  beguile,  give  the  slip  to  {do,  as  we 
say  vulgarly  in  English)  the  serpent  at  the  river  Bagrada,  by 
climbing  up  into  a  tree  : 

.     .     .     ' '  at  snbita  formidine  raecns 
ot  facti  damnandns  Avens  (sed  fata  trahebant) 
antiq\iae  quorcus  ingeuti  roborc  sese 
Ofculit,  iufamhnn  si  posslf  faUcrc  luoiisfrHm.'''' 

Compare  also  Ovid,  Tri^t.  1.  3 : 

' '  saepe  eadem  mandata  dedi ;  meque  ipse  fcfeUi, 
respioiens  oculis  pignora  oara  meis," 


80-89  rosT— CAMo]  V,OOK  l\.  gX3 

and.  the  examples  quoted  by  Forbiger,  of  a  similar  use  of  the 
word.     Also  Epigr.  Meleagri,  Anthol.  Pal.  7.  195 : 

aKpis,  f/xwv  airaTT]fia  Trodwu,  napafxvdiov  inri'ov, 

aKpis,  apovpani  Movaa,  Xiyvirrepvy^, 
avTO<pvfs  fx-L/nrj/iitt  \vpas,  KpeKe  /not  ri  irodeivou, 

eyKpouovcTa  (j>i\0LS  wocrcn  ka\ovs  irrepvyas, 
(lis  fxe  TTOvuiv  pvffaio  iravaypvirvoLO  /nepi/^Lvris, 

aicpt,  fitTUffafMefri  (pBoyyoi/  epooTonXavov, 

where  the  song  of  the  cicada  performs  towards  Meleager  the 
same  office  as  the  face  of  Ascanius  in  our  text  performs  towards 
Dido,  /.  c,  beguiles  his  love.  But,  above  all,  compare  Metast. 
Cffufaf.  "II  primo  amore  "  : 

.     .     .     "  le  XInfc  infesse, 
i-he  n,  vagheggiar  per  ingannaimi  io  torno, 
fan  ch'  io  pcnsi  al  mio  ben." 

Infandum  amorem. — Exactly  the  epcog  oTroppj/roc  of  Aris- 
taenet.  1.  16:  fpwrt  TnpnncTojv  airopf)i]TM,  tear'  ijuavrov  e(j)aa- 
Kov  airoptov'  with  this  difference  only,  that  the  "  amor"  of  our 
text  is  the  affection,  whereas  the  epujg  of  Aristaenetus  is  the  god 
of  love — if  there  be  even  this  difference — and  the  "  amor"  which 
Dido  strives  in  vain  to  cheat  is  not,  after  all  (who  shall  prove  it 
is  not  ?),  as  much  the  god  of  love,  the  reprobate  god,  as  the  spwg 
of  Aristaenetus.     See  Eem.  on  "infandum,"  2.  3. 

MiNAEQUE  MURORUM  iNGENTES. — Minae  are,  generally, 
crests,  combs,  eminences,  whatever  projects  or  points  upward?, 
Germ,  cmporj-afif.    Compare,  («),  Claud.  Eapf.  Pimrrp.  ?.  3^^: 

"  Eumenides  cratera  parant,  ct  vina  fcroci 
(line  bibunt :  flcxisqne  mhiif:  iam  lene  canentes 
extendunt  socios  ad  pocnla  plena  cerastas, 
ac  festas  alio  snceendnnt  liiniine  taedas," 

where  "minis"  are  the  serpents  ("cerastae")  on  tlio  heads  of 
the  Eimienides,  and  presenting  there  the  appearance  of  crests, 
or  combs,  or  toppings.  These  serpents  the  poet  represents  as 
"  flexae,"  no  longer  standing  erect  (arrectae),  but  bending 
downwards  to  drink  tlio  wine.     Also  (/>),  Stat.  T/ieb.  1.  103 


614  AENETDEA  [80-89  post— caf.lo 

(of  the  head-dress  of  Tisiphone)  : 

"  centum  illi  st antes  um'bra'bant  ora  cerastae, 
turba  minor  diri  capitis." 

(o),  Ihkl  RO  (oi  Tisiphone)  : 

.  .  .  "  iiiamoenum  forte  sedebat 
Cocyton  iuxta,  resoliitaqae  vertice  crines 
lambere  sulf ureas  permiserat  anguibus  undas." 

{fi),  Avion.  Or.  Marit. : 

"  rigidacque  rupes  atque  montium  mincie 
caelo  inseruntur  " 

[the  crests  or  combs  of  the  mountains,  the  pinnacles  of  the 
mountains].  AbiiI  [e),  Solin.  PoJyli.  Ji5.  S  :  "Bucephalus, 
Alexandri  Magni  equus,  dicta  ita  est,  sive  de  aspectus  torvitate 
sive  .  .  .  quod  in  f route  eius  quaedam  exist  entium  corniculo- 
rum  protuberahant  miiuto"  [upright  rising  points,  prominences, 
spikes].  The  minae  of  a  wall  are,  therefore,  its  battlements, 
parapets,  or  other  toppings,  as  Ammian.  20.  6 :  "  cuius  pro- 
pugnatores  viso  hoste  longissime,  elausis  ocius  portis,  ingenti- 
bus  animis  per  turres  discurrebant  et  minas,  saxa  tormentaque 
bellica  congerentes."  Id.  24.  2  (de  aree  urbis  Pyrisaborae)  : 
"  excellebant  minae  murorum,  bitumine  et  coctilibus  laterculis 
fabricatae,  quo  aedificii  genere  nihil  tutius  esse  constat."  Id. 
29.  6  :  "  retersit  obrutas  ruderibus  fossas,  murorumque  maxi- 
mam  partem  pacis  diuturnitate  contemptam  et  subversam  adus- 
(jue  eelsarum  tummn  minas  expediit." 

Perhaps  OpijKiov  is  the  corresponding  Greek  expression  for 
uiinae  as  applied  to  the  walls.     Luc.  MleijJJ.  &f  Gall. :  .  .  .  out£ 

\}](TT)]v,  /(»j  V(peXi]TaL  TO  -s^pvcTiov,  VTTsplSag  ToOpiJKlOV,  II  01- 
o.'^usoc  Tov  Toixov,  where  Stock  :  "  aTro  rou  Opiyuog,  quod  ety- 
mologista  dicit  esse  to  avtoTUTov  rr/c  tov  toi\ov  o/koSojuj](T6wc-" 
See  Rem.  on  1.  166. 

Machina  (vs.  89). — "  Moles,  aedificium,"  Heyne.  "  Die 
gcrliste,"  Grossrau.  "  Turres  per  muros  dispositae,"  Wagner 
('(1.  Heyn.,  ed.  1861),  Ladewig.    "  A  crane,"  Conington.     None 


SO-89  POST— CAKLO]  ]iOOK    J\.  015 

of  all  these,  as  I  think,  but  the  Greek  jujjxoi-jj,  in  its  sense  of 
contrivance,  arfificium,  liunsticcrk.  Compare,  (rr),  Aesch.  Pers. 
722 : 

/X7]xayats  eC^v^fv  EWi^s  iropQfxov,  oxtt'  ex^"'  T^npov 

["  operibus  iimxit  Hellespontnm ''],  where  f.n)\avmQ  is  the 
bridge  itself,  not  machines  upon  the  bridge,  exactly  as  in  our 
text  MACHiNA  is  the  walls  themselves,  not  a  machine  upon 
them.  (A),  Yenant.  Fortun.  3.  12  (in  De  la  Eigne,  vol.  6, 
part  2,  p.  332)  : 

"  aiila  tamen  nituit  constructa  cacumino  nipis, 

et  monti  imposito  mons  erat  ipsa  domus. 
complaciiit  latum  miu'O  concludere  campuni, 

et  prope  castellum  haec  casa  sola  facit. 
ardua  niarniorcis  suspenditiir  aula  coluniius, 

qua  supor  aestivas  ccrnit  in  amno  rntrs. 
ordinibus  ternis  extensaquc  mn china  cre\'it, 

ut  postquam  ascendas  iugera  tecta  piites," 

where  "machina"  is  the  building.     [v\  Stat.  S\li\  ,?.  1.  210  : 

.     .     .     ' '  obeunt  noctesque  diesqiie 
astraque,  uec  solidis  prodest  sua  machina  terris," 

where  "machina"  is  the  artificium  of  the  "  terrae,"  the 
mechanism  of  the  earth  ;  and  the  sense,  that  the  earth  is  not 
saved  from  perishing  by  its  being  a  work  of  skill,  of  consum- 
mate art,  a  machina,  a  hunsticerk ;  exactly  as  in  our  text 
MACHiXA  is  the  kunstivcrJc,  the  mechanism,  the  artificium 
which  the  just-mentioned  walls  presented  to  the  eye  of  the 
observer,  (r/),  Claudian,  3  Cons.  Honor.  169  (of  Theodosius 
entering  heaven)  : 


"  machina  laxatur  cadi,  vutilacque  patescunt 
spoiite  fores  ; ' ' 


(e),  Stat.  Sih\  3.  1 : 

"  nam  templis  nunquam  statuetur  terminus  aevi, 
dum  mo  flamraigori  portal)it  machina  cadi," 

in  both  which  passages  (d  and  r)  "  machina  caeli "  is  the  curi- 


G16  AEXEIDEA  [80-89  rosx— caelo 

ously  built  heaven,  the  mechanism  of  heaven,  the  hundicerh 
heaven,  exactly  as  "  machina  [terrarum]  "  in  the  previously 
quoted  passage  of  Statins  is  the  hunsficcH-  of  the  earth,  the 
ingenious  building  of  the  earth,  the  machine  of  the  earth. 
(^),  Claud.  Rapt.  Pros.  .?.  ^80  (Dis  speaking)  : 

"  ille  ego  Saturni  in-oles,  ciii  macliina  renun 
servit," 

where  "  machina  rerimi "  is  the  hinstircr'k  of  the  world,  the 
ingeniously  constructed  or  built  world,  the  machine  of  the 
world,  ig),  Iscan.  1.  483  (of  the  re-building  of  Troy  after  its 
overthrow  under  Laomedon)  : 

"  iamque  arces  cecidisse  iuvat,  iam  machi)ia  maior, 
et  lucro  iactiira  fiiit :  muralia  primas 
propiilsura  luanus,  pumarum  ciilmine  denso 
ronspieuos  tollimt  apices,  nee  moenia  munit 
rai'ior  cxcubias  turris  factura  seciindas," 

where  "  machina  maior"  is  the  building  of  the  "arces,"  now 
more  complete  and  greater  than  before.  (!#.),  Stat.  SUr.  1.  1.  Gl 
(of  the  colossal  equestrian  statue  of  Domitian,  being  erected  in 
the  Forum)  : 

' '  nee  longae  traxere  morac  ;  iuvat  ipsa  labores 
foiTiia  Dei  praesens ;  operique  intenta  iuventus 
miratm-  plus  posse  manus.     Strepit  ardua  pulsu 
machina  contiuuo ;  septem  per  eidmina  montes 
it  fragpr,  et  magnae  Adneit  vaga  munnura  Eoniao," 

where  "machina"  is  the  colossal  statue  itself  (as  explained  by 
Barth),  the  statue  considered  as  a  kunstwerk  or  work  of  art,  just 
as  in  our  text  machixa  is  the  wall  itself,  the  wall  considered  as 
a  kunstn-erk,  or  work  of  art.  (#),  Tenant.  Fortun.  2.  11  (de 
Ecclesia  Parisiaca)  : 

"  si  Salomoniaci  raomoretuv  nKirhina  tempi!, 
arte  licet  par  sit,  pulclirior  ista  fide," 

where  "  machina  templi  "  is  the  kiotstirerk,  the  ingenious  build- 
ing of  the  temple,   /.  c,  the  temple  regarded  as  an  ingenious 


80-89  POST— CAELo]  BOOK  lY.  017 

work  of  art.     (J),  Ihid.  1.19  (de  Vereginis  villa  Biu'digalensi): 

"  machina  celsa  casae  triplici  suspenditui-  arcu, 
quo  pclagi  pictas  ciirrcro  creclis  aquas," 

where  "  macliina  easae  "  is  the  kmisficcrJ,;  the  ingenious  build- 
ing of  the  house,  i.e.,  the  house  regarded  as  an  ingenious  work 
of  art.     And,  above  all,  {k),  Val.  Flace.  6.  383: 

"  tunc  ruit,  ut  montis  latus,  aut  ut  machbw  murl, 
quae  scopulis  trabibusque  diu,  confectaque  flammis, 
procubuit  tamen,  atque  ingentem  prodidit  urbem," 

where  "  machina  nim-i,"  exactly  the  machixa  (murorum)  of  our 
text,  is  the  liuistu-crk  wall,  the  ingeniously  constructed  wall,  the 
construction  of  the  wall,  the  machine  of  the  wall. 

That  the  machina  of  our  text  is  precisely  the  "  machina"  of 
aU  these  examples,  and,  standing  in  immediate  connexion  with 
the  immediately  preceding  murorum,  means  the  artificium, 
the  building,  the  ingenious  structure,  the  ^U7x«i'>j  of  those  muri, 
/.  c,  means  the  muri  themselves  considered  as  a  kimstwcrh  or 
jxrixavri,  appears  further  and  seems  to  be  placed  beyond  doubt 
by  the  circumstance  that  /un^xavaadai  is  the  very  word  applied 
by  Homer,  //.  8. 1 77,  to  the  walls  built  by  the  Grreeks  to  pro- 
tect their  tents  and  shipping  at  the  siege  of  Troy : 

vr^TTLOi,  oi  apa  Bt]  rnSe  reix^^  /x-qxaf  owuto. 
MiNAE    MURDRUM    IXCiENTES    and   AEQUATA    MACHIXA   CAELO 

are  thus  our  author's  so  usual  particularization  of  the  previously 
expressed,  more  general  and  abstract  idea,  opera.  I  do  not  say 
variations  of  the  theme  opera,  because  the  terms  theme  and 
variation  belong,  in  my  use  of  them,  to  propositions  only,  and 
in  the  case  before  us  there  is  but  one  proposition,  viz.,  pexdkxt 
iNTERRUPTA,  and  the  variations  are  not  of  this  proposition,  but 
only  of  its  subject,  opera. 

That  the  general  misunderstanding  of  the  expression  aequata 
CAELO  ^[achina  is  Icss  owiug  to  the  necessary  difficulty  we  deni- 
zens of  a  different  era,  and  speakers  of  a  different  language, 
have  to  understand  Latin  than  to  the  peculiarly  artificial  style 


G18  AENETDEA  [93-0.5  F/;i^Kf;TA^r— t.st 

of  our  author,  appears  at  once  from  the  lucidity  with  which  the 
identical  thought,  vaUs  as  high  as  the  sky,  is  expressed  by  a  poet 
very  much  Virgil's  inferior,  viz.,  Statins  [Theh.  k-  356) : 

'•  Bollator  niilli  caluit  ileus  ;  ij)sa  ^•otusto 
mocniii  lassa  situ  magnaequo  Amphionis  aroos 
iam  fessuni  senio  nudant  latiis,  ot  fide  sacra 
((/■qnatox  cnelo  suixUxm  atque  ignobile  muroa 
iirmat  opus." 


03-95. 


EGREGIAM  VERO  T.AUDEM  ET  SPOLIA  AMPLA  REFERTIS 
TUQUE  PUERQUE  TUUS  MAGNUM  ET  MEMORABILE  NUMEN 
UNA  DOLO  DIVUM  SI  FEMINA  YICTA  DUORUM  EST 


VAT..  LECT. 

NVHEN  I  Vat.  (but  this  part  of  the  MS.  is  wvittcn  in  the  Lombard  hand), 
liom.,  Pal.,  3IecI.  "  NuJiEN  eruditis  placet  quod  etiam  in  Mcdiceo 
(/.  c,  Mediceo  Picrii)  prius  scriptum  fuerat,"  Pierius.  II  2?.  Ill 
Yen.  1470  ;  Modcu. ;  Bresc.  ;  Aseensius ;  Junta ;  P.  Manut.  ;  Burm. ; 
Heyne;  Wunderlich  :  Jahn  ;  Wagn.  (1832,  1861);  Gossrau  ;  Forb. ; 
Lad.  ;  Haupt ;  llibb. 

xoMEJ^  II  -i\ ;  cod.  Canon.  (liutler).  Ill  Cynth.  Ccnot.  ;  Princ.  ;  Yen. 
1475;  Fabr.  ;  La  Cerda;  D.  Heins. ;  X.  Hcins.  (1671,  1676,  1704); 
P]iili])pe:  lirunek  ;  Wakef.  ;  Pott.;  Sehellcr ;  Diotsch. 


'or  the  above  passage  compare  Ovid,  Met.  3.  65^  : 

.     .     .     "  quae  gloria  vestra  est, 
si  puerum  iuvcnes,  si  nuilti  fallitis  unum  ?" 

Ipigr.  Dionysii  Andrii,  Ant  ho/.  Fa/.  7.  533 : 

KOI  Ail  Kai.  Bpojxw  fxi  Siafipoxov  ov  /xfj'  o\ia-6fiv, 
nai  fjLOVuv  fK  Soioov,  Kai  Pporov  fic  fxaKapuiv. 


93-95  EOKEGiAH— Esr]  UOOK  IV.  619 

I  tliiuk  that  the  reading  iu  verse  94  is  numex,  and  not 
xoMEN  ;  first,  on  account  of  the  so  much  greater  MS.  authority ; 
secondly,  because  whereas  magxu.m  et  memorakile  .vo.i/£.v  had 
been  little  more  than  a  repetition  of  egkegiam  lauue:m,  :\iag- 
xuM  ];t  memorabile  xLWEy  affords  a  suitable  climax  to  the 
otherwise  bald  tuque  puerque  tuus.  Compare  Ovid,  JLt. 
!i.  U50  (of  the  Furies)  : 

.     .     •     ' '  ilia  sorores 

X'uL-tL-  \'oeat  genital,  gnnx'  ct  implacabile  iikiiic)/,^' 

alike  example  of,  and  authorit}'  for,  the  application  of  the  singu- 
lar nunien  to  a  plurality  of  deities.  Happy  for  our  author's 
meaning,  the  existence  of  this  so  exact  parallel !  "  sorores  Nocte 
genitas,  grave  et  implacabile  numen  :  "  tuque  puerque  tuus, 
MAGXUM  et  memorabile  NUMEX.  Wlio  that  pcrceives  that  the 
reading  in  the  first  of  these  passages  is  "  numen,"  and  can  by 
no  possibility  be  nomen,  and  that  the  ''numen  "  iu  the  first  of 
these  passages  is  in  apposition  with,  and  the  climax  of,  "  soro- 
res Nocte  genitas,"  does  not  conclude  at  once  that  the  reading 
in  the  second  of  these  passages  must  be  xumex",  and  can  by  no 
possibility  be  xomex,  and  that  the  xumex'  of  the  second  of  these 
passages  can  only  l^e  in  apposition  with,  and  the  climax  of,  tu- 
que puerque  tuus  ?  na}',  that  does  not  conclude  at  once  that 
as  there  is  no  iron}-,  nothing  but  respect,  in  the  apposition  and 
climax  of  the  first  passage,  viz.,  "  grave  et  implacabile  niunen," 
so  there  is  no  irony,  nothing  but  respect,  in  the  apposition  aud 
climax  of  the  second,  viz.,  magxum  et  memorabile  xumex;  and 
still  further,  that  the  irony  which  commentators  imagined  they 
found  in  the  second  of  those  passages  had  been  as  unsuitable 
and  out  of  place  iu  the  second  as  it  would  have  been  in  the 
first':'  For  why — for  what  conceivable  reason — should  Juno, 
who^ie  object  was  conciliation  {as  e\idcnced  by 

SKI)  Qll.S  EUIT  MOULS  h    ALT  Ql  U  M  \C  CICRTAMIN.V  TANT.V  ? 
UVIN  rOTirs  PACEM  AETEllXAM  I'AC  TOSQUE  ilVMEXAEOS 
EXEKCEMIS   ;-), 

provoke  eitlK'r  ^vitll  Jleyne,  J.  11.  Yoss,  AVuinlerlicli,  Jahu, 
and  Forbigcr)  both  divinities  at  once  £''  Nr.Mi:N,  sc.  '  erit  ves- 


520  AENEIDEx\.  [93-95  kgkegiam — est 

trum,'  h.  c,  '  vos  dei,  si  cdrciimveneritis  diiu  uiiam  femiuam'  "  I 
Heyne. 

"  liaim,  vorragendes  lob  iiiul  liuiTliclie  Leute  gewaunt  ilir, 
(hi  unci  cler  knabe  niit  dir  I     0  gross  imd  erhaben  die  obmaclit, 
^\•enu  cin  weib  dm'cli  deu  trug  zwei  himmlischer  gbtter  besiegt  ^ird  1 " 

(J.  ir.  Yoss.) 

"  Eo-recie  vicistis  et  numen  vestrum  magnum  et  memorajule 
factum  est,  si  a  vobis  duobus  una  eemina  victa  est,"  AVimder- 
licli,  Jahii.  "  NuMEX  vestrum  magnum  et  memokabile  fecistis, 
SI  a  volois  duobus  una  femina  est  ^■ICTA,"  Forbiger]  or,  with 
Thiel,  the  last-meutioned  divinity  only  ["  icli  bin  hier  in  der 
interpmiction  abgewichen,  und  halte  es  dem  bittern  tone,  deu 
Juno  absichtlich  halt,  angemessener  magn,  et  meini.  num.  als 
apposition  zu  puerque  zu  nehmen,  so  dass  Juno  den  kleinen 
nmthwilhgen  gott,  der  ihr  so  viel  zu  leide  schon  gethan  hat, 
hohnet"],  with  a  personal  affront?  No,  no;  the  victory  of 
Venus  and  her  son  over  Dido  might  be  made  light  of,  might  be 
held  up  as  unworthy  of  two  so  great  divinities,  but  the  divinities 
themselves  were  not  to  be  insulted,  personally  insidted.  What 
tactician,  what  politician,  what  merest  dolt  and  clown  ever  be- 
gan the  canvass  of  the  person  whose  assent  and  consent  was  in- 
dispensable to  his  purpose  with  an  unprovoked  personal  insult  ? 
Dido  w^as  insignificant,  as  much  beneath  the  notice  of  the  two 
divinities  as  you  please,  but  the  two  divinities  themselves  were 
MAGNUM  et  memokabile  numen  ;  and  the  more  magnum,  the 
more  memokabile,  the  numen,  the  less  and  the  more  easily 
granted  the  favour  Jimo  sought. 

Memokabile  numen. — Compare  Hosidii  Getae  Medea  (a 
Virgilian  cento),  AnthoL  Lat.  (Meyer),  235.  335  :  "  llecaten 
et  non  meinomhilc  nitnien ;'^  and  liiii'.  Sipp.  1  :  ttoXXij  kovk 
uvu)vvnor  Oea  KvTrpi^.  Mavoi'tii  Iiidieiaju  Faridis  (a  Vir- 
gilian cento},  AnthoL  Lat.  (Burm.),  147: 

"  pictus  acii  tunicas  ct  baibara  tcgmina  crunini, 
forte  recenscljat  numenim  sub  tegminc  fagi  : 
hoiTCScit  visu  subito,  ct  memorahilo  nitmcn 
aut  \idet  aut  vidissc  putiit." 


104-110  DOTALES.—FEROll]        EOOKIV.  621 

IxEFERTis  (VS.  93). — The  appropriate  term  for  Lriuging  back 
(/.  c,  home)  spoils,  victory,  and  triumph.     Compare  10.  541  : 

.     .     .     "  arma  Screstus 
lecta  rcfcrt  liumeri:>,  tibi,  rex  Gradive,  Iropacidii.'''' 

10.  86-2  : 

.     .     .     • '  aut  hodio  ^■it•tol•  qjolia  ilia  cruuula 
ut  caput  Aencac  rcfcrcsy 

9.  208 : 

"  ita  me  )r/(r(/(!  tibi  magnus  otf/yi/t/w. 
lupiter." 


Geo  I- (J.  3.  10  : 


"  piimiis  ego  in  patiiam  mecum,  niodo  vita  supersit, 
Aonio  rediens  dedueam  vertice  Musas : 
primus  Idumaeas  rcfcram  tibi,  Mantua,  ^^w //««.<.'" 


Lucret.  1.  76  : 

'•  luidc  rcfert  nobis  vuior,  quid  possit  oriri 
(|uid  nequoat" 

(where  see  Wakefield).     "We  find  even  refer  re  nomen  in  Vir- 
gil himself,  ^£';^  li.  G88: 

.     .     .     "  iioiiicit  tameu  hand  levc  patrum 
mauibus  hoc  yrfcrcs,  tclo  cecidisse  Camillac.'' 


104-110. 

DOTAJ.E.^QUE FEKOK 


DOTALESQUE  TUAE  TYRIOS  PERMTTTERE  DEXTRAE. The  mean- 
ing is  :  "  hand  over  to  thee  the  Tyrians,  the  empire  of  Carthage, 
in  dower,  as  her  dower,"  exaotly  as  Claiidian,  Laus  Sercmc  Rr(ji- 
iiiie,  177 : 

"  te  non  Ilesperidiim  pomis,  non  amue  subaclo, 
non  soceruni  fallcntc  rota,  sed  iiidiec  digiius 
Aiigusto,  vaiiis  Stilicho  spcetatus  in  anuis 
accipit,  ct  rcynl  dotes  virtute  paravit,"' 


Q22  AENEIDEA     [104-110  duiale^.—feeor 

where  "  dotes  regni ''  is  the  dotales  tyrios  of  oui'  text,  and 
where  the  meaning  is  not,  with  Gesner,  "  Mmiera  quae  de- 
behantur  domui  regiae  j^ro  puella  regina,"  hut — as  plainl}' 
appears  no  less  from  the  natm-e  of  dower,  a  thing  brought  by 
the  bride,  not  conferred  on  the  bride  bj  the  husbaud,  than 
from  a  comparison  of  vv.  l''^4,  185  : 

"  sultis  militiac  mora  mciTcde  iiigalem 
jjroit/cniil  Stilicho,  .soirru  rrfcrcj/fc,  c  or  on  am  " — 

the  very  opposite,  viz.,  "  has  earned  b}'  his  virtues  the  kingdom 
thou  Serena  bringest  him  in  dower." 

Dotales, — "  Quasi  dotis  nomine  traditos,"  Wagn.  [Fraest.]. 
It  may  be  doubted  whether  either  Juno  or  Virgil  was  very 
solicitous  to  be  understood  as  speaking  only  figiu-atively,  or  as 
distinguishing  very  accm-ately  between  handing  over  in  actual 
dower  and  handing  over  as  it  were  in  dower.  Kings  and  queens 
don't  care  much  about  such  nice  distinctions.  To  get,  to  ac- 
quire, to  have  handed  over  to  them,  is  all  they  are  very  anxious 
about,  and  the  Trojans  were  scarcely  less  assets  of  the  crowai, 
scarcely  less  transfenible  property  in  those  days  than  the 
Savoyards,  Nozzans,  or  Yenetians  are  in  these.  Compare 
Olaudian's  "regni  dotes"  just  quoted,  where,  as  it  happens,  it 
is  the  Eomans  themselves  who  are  the  dower  ;  also  Ovid,  Met. 
'S.  67  : 

"  cocpta  ijlaiuut,  ot  stat  scutcntia  traderc  meciim 
dota/c/ii  p//fruhii,  fineuiquc  inipoiicre  hello," 

where  it  is  her  betrayed  country  which  S(ylla  meditates  to  hand 
over  to  Minos  as  her  dower. 

UUIS  TALI  A  DEMEXS  AliXUAT,  ALT  TECUM  MALT!  CO>TE>J)ERE 

15ELL0?  (vs.  107). — Compare  Xenoph.  Anab.  r?,  p.  160  (ed. Hut- 
chins.)  (Clearchus  to  Tissaphernes)  :  tovtiov  ce  romvTwv  orrwi;, 
Tir  ovTM  iiaiverui,  ocrrir  ov  trot  /3ouXtrat  (^iaoq  eivai ; 

Sequatuk  (vs.  10!)). — See  Hem.  on  "  s'/cimdo,"  1.  IGO,  and 
compare  Seneca  de  Ira,  J.  7  :  "  Negotia  expedita  et  habilia 
seqiiuutur  actorem  ;  ingentia  et  supra  mensuram  agentis  nee 
dant  se  facile,  et  si  occupatn  sunt,  premuut  atque  addneiint 
administrantem."     Stat.  'bZ/r.  5.  :L  J  : 


119-125  RU)iisuuK— ADEKo]    BOOK  IV.  623 

"  i>iiy  vigoi-  est  lucmbris,  piomptacquc  ad  fortia  vires 
sufKciimt  auimo,  atquc  iiigcntia  iussa  ncijiooifiir.^'' 

Ovid,  Hjmf.  PJiKcth'.  9  : 

"■  qua  licet  ct  sc/j/iUi'r,  pudor  est  niiscendu?  ainoii." 

Fati.s  ixcerta  feror  (vs.  110). — "Cum  incertus  cum 
ablativo  eius  rei,  de  qua  dubitatiu',  iunctum  sine  exemplo  sit, 
apparet  fatis  ab  i^cfrta  feror  ita  pendere,  ut  Yenerem  se 
propter  fata  de  lovis  voluutate  dubitare  dicat.  Quare  sic 
locus  interpretaudus :  '  propter  ea  quae  de  fatis  audivi  dubito 
uum  lupiter,'  &c.,"  Dietseh,  Theolog.,  p.  26.  "  '  Fatis  fit  ut 
ferar  ixcerta,'  sive  :  '(piae  mea  est  scientia  fatorum,  ixcerta 
sum  si,'  &c.,"  Wagner.  (Praesf.)  I  think  not ;  but,  de  fatis 
IXCERTA  FEROR,  i.e.,  ck  FATIS  IXCERTA  ■sifiii,  for  even  altliough 
the  objection  of  Dietseh  be  just :  "incertus  eimi  ablativo  eius 
rei,  de  qua  dubitatiu-,  iunctum  sine  exemplo  est,"  it  by  no 
means  follows,  but,  on  the  contrary,  remains  yet  to  be  shown, 
that  incertus  feror  is  governed  by  the  same  laws  as  incer- 
tus ;  and  I  am  of  opinion  that  it  is  not  feror,  ixcerta  dc 
FATIS,  but,  ixcerta  aud  feror  being  closely  united  (blended; 
into  one  notion,  ixcerta-feror  de  fatis. 


119-125. 

RADIISQUE — ADERO 


Radiisque  retexerit  oRiiE.M. — ''It  is  worth  considering  whether 
RKTEXERiT  may  not  be  from  retexo,  orp.em  being  tJie  orb  of  the 
sun  which  having  been  unwoven  at  night  is  rewoveu  iu  the 
morning.  The  expression  is  likely  enougli  to  have  been  sug- 
gested Ijy  Lucr.  -J.  390  :  •  radiisque  retexens  aetherius  sol,'  where., 
the  absorption  uf  \\ater  from  the  sea  by  the  sun  is  sjioken  of  .  .  . 

HEMiV,  AE.M:n)i;A,  \0L.  II.  1_> 


G24  AENEIDEA  [119-12.5  iJAUiisQUK— adkko 

Virgil  liimself  (12.  7G'3j  has  'retexuut  orbes '  of  reweaving  a 
circle,  /.  c,  performiug  a  circular  movement  a  second  time," 
Conington.  The  interpretation  is  not  teuahle  even  for  one 
single  moment,  if  it  were  only  because  in  both  of  tlie  places 
cited  by  Conington  (no  less  than  in  every  other  instance  in  which 
the  word  is  used  elsewhere)  ret  ex  ere  is  never  to  reweave,  or 
do  again  that  which  has  been  done  before,  but,  as  in  the  pas- 
sage quoted  by  Mr.  Conington  himself  from  Ovid,  Met.  7.  530  : 

"  duinque  quater  iuiictis  implfcU  coiuibus  orhcut 
hma,  quater  plenum  tcnuata  nfc.viiU  orboi/," 

to  unweave,  or  undo  that  which  has  been  already  dune.  In 
Lucret.  5.  389  : 

"  quonlam  voneutcs  aeqnora  vcnti 
dcinuKtaid,  radiisque  rctexcns  aetherius  sol," 

the  sun  is  described  not  as  reweaving  or  refilling  the  ''aequora'' 
with  his  rays,  but  the  very  contrary,  viz.,  as  in  common  with  the 
winds  Avhich  sweep  over  them,  im weaving  or  unmaking  them, 
viz.,  by  absorption  ;  and  in  Aen.  li.  1Q5 : 

"  quinque  orhcn  cxplcid  cursu,  totideiuqiie  rctcrnnt, 
hue  illuc," 

the  riders  are  described  not  as  making  five  circles  first  once,  and 
then  the  same  five  circles  a  second  time,  but  as  first  making  and 
then  unmaking  five  circles  ;  in  other  words,  as  first  making  fiAe 
circles,  and  then  unmaking  them,  viz.,  by  going  over  them  in 
the  opposite  or  reverse  direction — unweaving  them.  The  ri:- 
TEXERiT  of  our  text  comes,  therefore,  by  no  })ossibility  from 
retexere,  but  very  certainly  from  ret  eg  ere;  and  Virgil  has 
not  stultified  himself  by  describing  the  sim  as  reweaving  in  the 
morning  that  orb  of  his  which  has  been  unwoven  the  night 
before.     Compare  9.  461 : 


"  iaiii  s^ole  iiit'uso,  iaiu  rebus  lixx'  rcUrt's." 

»Sil.  ().  I  (ed.  Ituperti,  who,  however,  rea<ls  "dilfusus""  not  **dc- 
fcbsus,"  and  gives  no  variant)  : 


IIU-IJ.3  iLvi)ii.-arE— ADKKo]    IJOOK  lA'.  625 

'•  iiuu  Tarte^siaco  quos  solvorat  aequore  Titan 
in  uoL'tem  defessus  equos,  iuugebat  £ois 
littoribus,  priniiquc  novo  Fhaethonte.  retectl 
.Seres  lanigeris  repetebant  vellcra  lucis, 
ct  focda  ante  oculos  strages,  propiusque  patebat 
insani  Mavoitis  opus." 


Liiean,  7.  786  : 


.     .     "  tameu  oiunia  passo 
postquam  rlara  dies  Pharsalica  damna  retexif.'' 

Ovid,  3Ief.  S.  1  : 

"  lam  nitidum  rctegcnte  diem  noctisque  fugante 
tempora  Lucifero,  cadit  Eiirus." 

Liican,  8.  202  : 

"  ostendit  terras  Titan,  ct  sidcra  texit." 

See  Eem.  ou  "  totidenique  retexunt,"  12.  763. 

DUM    TKEPIUA.NT    ALAE    SA],TUSQUE    INDAGIXE    CIXGUNT    fvs. 

i^i)- — I  agree  with  Servius  and  Ladewig  against  Heyne, 
Wagner,  and  Forbiger,  that  alae  are  the  equites  and  not  the 
pinnae,  ox  fedevlappcn  ;  and  interpret  Silius's  parallel  (2.  418j  : 

.     .     .     ■■  subitoquc  exlerrita  nimbo 
occultant  alae  venantiun  cori)ora  silvis," 

nol,  with  Forbiger,  "Venantes  latebant  post  alas  indaginum," 
but  simply,  and,  I  think,  according  to  the  plain  construction, 
"  alae  venantum  ociaiUant  corpora  [sua],  i.  e.,  equites  venatores 
occultant  se."  Scoppa  (in  Gruter's  TJmaunis,  1.  625)  informs 
us,  on  the  authority  of  an  ancient  fragment,  that  there  were 
foiu-  species  of  huntsmen  :  "  investigatores,  indicatores,  insidia- 
tores,  et  alati,  qui  equo  feras  in  casses  urgent."  Compare  Sil. 
Ital.  2.  84  :  "  sed  virgine  densior  ala  est."  The  term  is  pre- 
served in  Italian  ;  see  Manzoni's  Fro)/iessi  Spoai,  cap.  4  :  "  con 
gli  occhi  a  terra,  col  padre  com})agno  al  fiauco,  passo  la  porta  di 
quella  easa,  attraverso  il  cortile  tra  una  folia  che  lo  squadi'ava 
con  una  curiosita  poco  ceremoniosa,  sali  le  scale,  e  di  me/zo  all' 
iillra  folia  signorile  che   fece   a/a  al  su(j  passaggio,  seguito  da 

12* 


626  AENEIDEA  [127-132  iiic— vis 

cento  isguardi,  giuuse,"  &e.     Also  ihid.  cap.  10:  "  si  smonlo  fra 
due  ale  di  popolo  clie  i  servi  facevauo  stare  indietro." 

Adero. — Exactly  parallel  is  Ovid,  3Iet.  10.  39o  (of  Venus 
present  at  the  marriage  of  Pygmalion  and  tlie  statue)  :  "  cou- 
iugio,  quod  fecit,  aded  dea." 


127-182. 

IIIC  IIYMENAEUS  ERIT  NGN  ADA'EKSAIA  TETEXTI 
ANNUIT  ATQUE  DOLIS  RISIT  CYTHEKEA  KErEiri'IS 
OCEANUM  INTEREA  SURGENS  AURORA  RELIQLIT 
IT  PORTUS  lUBARE  EXORTO  DELECTA  lUVEXTUS 
RETIA  KARA  PLAGAE  LATO  YEXABULA  EERRO 
MASSYLIQUE  RLUXT  EQL'ITES  ET  ODORA  CAXUM  YIS 

VAE.  LECT.  (vs.  127). 
ADVEKSAT.v  I  2£eil.  (Fogg.)     Ill  Scrvius  (cod.  Drcsd.)  ;    P.  Manut.  ;  La 

Cmla  ;    U.  Heins.  ;    N.  Heins.  (1670)  ;    Heyue  ;    Brunck  ;    Wakcf.  ; 

AYagn.  (ed.  Heyn.  and  Prucst.)  ;  Lad.  ;  llibL. 
AVKKSATA    I  ItoDi.  (lUbb.)      Ill    "  Legitui'  et    avkhsata,"  fServ.  (cod. 

Dresd.) ;  Voss. 

"  Hic  aderit  [mecum]  Hymen,"  Wagner  (Fracst.),  and  so  I  once 
thouglit  myself  ("  Twelve  Years'  Voyage,"  "  Ad  vers.  Virg.") .  I 
am  now,  however,  of  a  different  opinion  ;  for,  firstly,  why  adkro 
to  express  her  own  presence,  and  only  erit  to  express  Hymen's? 
It  should  have  Leen  "  ego  aui.ro  ot  iiymenaeus  mecum,"  not 
"  ego  ADKRO "  and  hymenaeus  hic  erit  ;  and  secondly,  the 
almost  identical  words,  "  hic  Hymenaeus  erat,"  are  nsed  by 
Manilius,  5.  544  (Jacob.),  not  in  the  sense  of  Hi/menaens  nris 
preHcnt  Itt'ir,  but  in  the  other  sense  of  which  the  words  are 
capable,  thin  teas  hvr  inaryiagc  : 

' '  ve^auo  ckxlfi'c  ponto 
Aiidromodan,  trin-ios  at  bellaa  maiidcrct  artiis. 
liii'  liviiicniit'U-  rrat." 


127-102  nrr—YTs]  P.OOTv  TV.  0-37 

And  so  our  autlior,  iiir  hymenaeus  erit,  tJiis  shall  he  her  ninr- 
riarje  ("  hae  eriint  nuptiae,"  Servius).  The  words  so  under- 
stood are  iutimatelj-  connected  with  the  immediately  preceding 

( OXXUIIIO  irXOAM  STARII,!  PTlOrKIAMQl'E  DlfAlSO, 

and  porvo  to  round  and  complete  the  apodosis  to  the  protasis 

AnKllO,   KT  Tl  A  SI   MIHl   CF.UTA   VOLIN'TAS. 

Compare  also  Stat.  AchiJl.  2.  2G3  (Deidamia  speaking  to  Acliil- 
les)  : 

.     .     .     "  thalamis  liacc  tompora  nostris  r 
hicno  est  liber  Jfi/ziieii  ?  " 

Peerlkamp's  and  Ribheck's  omission  of  conxubio  iLTXGA:\r  sta- 

BILI  PROPRIAMQUE  DICABO,  and  junction  of  IlIC  IIYMENAEUS  ERIT 

with  TUA  SI  MiHi  CERTA  VOLUNTAS,  as  sole  and  total  apodosis, 
inadmissible,  because  hic  hymexaeus  erit  by  itself  is  too  weak 
and  too  unemphatic  even  for  an  ordinary  apodosis,  not  to  say  for 
an  apodosis  which  winds  up  and  perorates  an  entire  speecli. 

NoN  adversata  petexti  axxuit  atque  dolis  risit  cytiik- 
REA  repertis. — Let  us  take  the  oldest  interpretation  we  have 
of  this  passage,  viz.,  Donatus's,  first :  "  eousensit  ridens  adver- 
sariae  dolos  evidentissime  patuisse,  quae  sic  insistebat,  ut  fieret 
aliquid  quod  esset  Aeneae  Troiauisque  contrarium,  s.  ut  regxum 
iTALiAE  libyc;as  averteret  oras."  According  to  this  interpre- 
tation, {(t)  the  "  doli "  of  Juno  were  the  design,  contrivance,  or 
plot  of  keeping  Aeneas  in  Africa,  in  order  that  the  empire  of 
the  world  miglit  be  fixed  there  ratlier  than  in  Italy,  and  (/>) 
Venus  smiled  with  pleasure  at  her  detection  (Venus's  own  de- 
tection) of  these  her  adversary's  "doli,"  smiled  (with  pleasure), 
the  "doli"  (of  Juno)  being  detected.  And  so  Servius  (ed.Lion): 
"  repertis  :  vel  coutpcrti-i  vel  deprchcnsiH.  Cur  autom  dolis 
repertis  Risi'i',  qui  altius  intelligunt  sic  tradunt,  hoc  est  quos 
iampridem  compererat,  cum  Ilium  oppugnarotur."  La  Cerda  : 
"  axxuit  Venus,  deprehensis  dolis,  nolens  adversari  lunoni, 
tantum  risu  dolos  a  se  intellectos  indieans.  Risit  vero,  quia 
vidit  inane  esse  consilium  lunonis,  ciun  iter  Aeneaf^  in  Ttaliani 


628  AEKEIDEA  [127-132  mc— vis 

impediri  non  posset."  Peerlkamp  :  "  Doli  lunonis  Venerem 
non  latebant  :  ex  Ilymenaeo  illo  nasceretur  matrimonium ; 
Aeneas  maneret  in  Africa  ;  regnnra  mimdi  ab  Italia  avertere- 
tur;  Carthago  non  deleretur."  So  also  Burmann,  Gossrau,  and 
Conington.  To  this  interpretation  there  is  the  very  obvious 
objection,  that  the  discovery  by  Venus  of  the  roguery  of  Juno 
was  not  made  now,  but  had  been  already  made — see  verse  105  : 

SENSIT  ENIM  SIMILATA  MENTE  LOCITAM 

aUO  REGNUM  ITALIAE  LIHYCAS  AVEKTEKKT  OKAS 

and  if  such  discovery  was  to  produce  a  smile,  the  smile  should 
have  been  then  when  the  discovery  was  made,  not  now, 

Eejecting,  whether  for  this  or  whatever  other  reason,  the 
interpretation  of  Donatus  and  Servius,  modern  commentators, 
with  the  exceptions  just  mentioned,  understand  Venus  to  smile 
at,  in  the  bad  sense,  /.  c,  to  deride,  viz.,  in  her  own  mind,  the 
"  doli "  devised  by  Juno  :  "  Venus  risit  insidiosam  lunonis 
orationem,  quum  scilicet  eius  consilia  eventum  non  habitura 
esse  bene  nosset  .  .  .  Malim  dolos  reperfos,  excogitatos  a  lunone, 
inventos,  intelligere,  ut  consilia  reperta  et  similia,"  Heyne,  and 
so  Wagner  (18G1),  Forbiger,  Lade  wig,  and  myself  in  my 
"  Twelve  Years'  Voyage  " — all,  as  it  appears  to  me  now,  after 
some  twenty  years'  additional  study  of  this  not  easily  under- 
stood author,  no  nearer  the  mark  than  Donatus  and  Servius,  if 
it  were  onl}^  because^and  the  objection  has  been  made  even  by 
Heyne  himself  to  his  own  interpretation  :  "  '  risit  dolos'  fuisset 
vulgaris  ratio  " — the  object  which  is  smiled  at  in  the  bad  sense, 
i.e.,  which  is  derided,  is  invariably  put  not  in  the  dative,  but  in 
the  accusative.     Compare  Eel.  6.  ^d  : 


ille  flolxm  ridens  :  'quo  vinoula  ncctitis:'  Intiuit." 


Aen.  5.  181  : 


"  lllinu  et  labvjitem  Teiicri  et  risere  natantiin, 
pt  salsos  rideiit  revomentem  pectore  fluctus.' 


0\{i\M>iwr.  9.,  IS.  15  : 


"  r'tn'it  Aiiio)-  /  ii//i-nii(\\iP  inraiii  piotosciuo  rof/iin-iwx 
srrpfr(n\\\i'  jnivatn  tain  lu^nn  sumptn  nianii." 


127-1;] 2  nrc~vis]  P.OOTv  TV.  .  H'^O 

Ovid,  Fast.  ,^.  .m  : 

'•  ronsciii  mens  rocti  fainao  imii/h/rw  r/.svV.'' 

Il^i(L  ?.  10.')  :  '•' rideiit  moram."  Ihir/.  ?.  .35/^:  '' ridet  amato- 
rem.*'    Id.  JfcroiJ.  10.  ?0J  :  "  neo  in  mea  somnia  ride."     ][or. 

C/iriii.  ■').  I'i  ■')  : 

••  si  uoii.Acri.siuin  vir;^inis  aLditue 
itintodem  pa\-idura  lupitpr  ft  Yonus 

Claud.  ///  Riijiih  2.  lOS  :  "  ridelut  funorn,"'  Lucan,  0.  11  (of 
tlie  sold  of  Pompey)  : 

.     .     .     "  illic  postquam  so  hiinine  \Tro 
implevit,  stellasque  vagas  miratur,  et  astra 
fixa  polis,  vidit  quanta  sub  nocte  iaceret 
nostra  dies,  >-/**7que  sui  h<ihhria  tnmci." 

Sidon.  Apoll.  J?/;/^/.  i.  5:  "  Ticini  ciirsoriam  (sic  navigio  no- 
men)  ascendi.  Qua  in  Eridanum  brevi  delatus  et  cantatas  saepe 
commessaliter  nobis  Phaefhmitiadas,  et  commentitias  arborei 
raetalli  JocrymnH  rki''  [ridiculed  the  Phaethontiadae,  &c.] 
Pseudo-Egesippus  de  Excid.  Hieroaol.  ?.  9.  :  "  Delude  ad  Cae- 
sarem  deductus  aperuit  illieo  impunitate  promissa,  fretum  se 
specie  similitudinis,  quod  esset  Alexander  simulasse,  ut  innu- 
merabilia  munera  ibi  quasi  regis  filius  a  ludaeis  consequeretur. 
Caesar  do/>fm  ymt  sed  et  ipsum  immunem  dimitti  iubet,  et  eos 
qui  ultra  privatum  modum  quasi  regis  filios  detuleiant  satis 
multatos  esse  pronuneiavit,  cpiod  superfluis  sumptibus  iufinita 
dispendia  toleravissent  "  [Caesar  ridiculed  the  trick]. 

What,  then,  is  the  true  intei-pretation  of  the  passage,  if  the 
old  intei-pretation,  or  that  of  iJonatus  and  Servius,  and  the  new 
interpretation,  or  tliat  of  Heyne,  are  alike  false  ?  I  reply,  kisit 
is  to  be  understood  as  it  has  been  understood  by  Donatus  and 
Servius,  viz.,  in  the  good  sense,  Venus  smiled  /rif/t  pleasure, 
}>eston-ed  her  c(j>pron'»ff  smile,  hui  nor.is  repertis  tlie  object  of 
KISIT,  and  correctly  (and  as  usual  for  tlie  object  of  rid  ere  in 
tlie  good  sense)  in  tlie  dative  ease  (as  Aok  .7,  :}oH :  "  risif  pat^r 


6;10  AEXEIDEA  [127-l;V2  nif-A-is 

optimus  oW."     Eel.  4.  02  : 

,     .     .     "  cul  non  risere  parentes, 
nee  deus  hunc  mcnsa,  dea  nee  dignata  ciibili  est." 

Luor.  l.S: 

.     .     .     "  ("jij  [Veneri]  ;•!>/«?)' aequora  ponti. 
plaratiniiquf  nitft  diffuse  himine  eaelum  "'  ), 

in  not  to  be  understood  as  it  was  understood  by  Donatu^;  and 
Servius,  viz.,  as  meaning  (Juno's)  artifice  detected  by  Venus, 
but  in  that  very  opposite  sense  in  which  it  was  understood  by 
Heyne,  viz.,  artifice  contrived  by  Juno. 

So  far  so  good  with  respect  to  the  sense  both  of  risit  and 
REPERTis:  Voius  Kmilcd  approruKjhj  on  tJic  invention  of  Juno,  on 
Juno's  confrimnre  (risit  repertis)  ;  say,  rather — repertis  not 
being  the  object  of  Venus's  smile,  but  only  the  descriptive 
adjective  of  the  object  dolis — Venus  smiled  approving///  on  the 
artifice  or  stratagem  devised  h//  Juno.  Now,  what  were  these 
"  doli,"  what  was  this  artifice  or  stratagem  ?  Hear  Donatus  : 
"  ut  fieret  aliquid  quod  asset  Aeneae  Troianisque   contrarium, 

S.  ut  REGXUM  ITAEIAE  LIBYCAS  AVERTERET  ORAS."       Hear  Pecrl- 

kamp  :  "  doli  lunonis  Venerem  non  latebant :  ex  Hymenaeo 
illo  nasceretur  matrimonium ;  Aeneas  maneret  in  Africa ;  reg- 
nimi  mundi  abltaha  avert eretur ;  Carthago  non  deleretur."  Far 
from  it.  These  are  the  objects  of  Juno,  well  known,  and  for  a 
long  time,  to  Venus,  and  with  a  view  to  which  Juno  has  been 
acting  ever  since  the  war  of  Troy  (1.  17) : 


1.  283 

1.  GOG 
4.  9G: 


.     .     .     "  hoc  regnum  dea  gentibus  esse, 
si  qua  fata  sinant,  iam  tumtenditque  fovetque." 

..."  quiu  aspei'a  luno, 
quae  mnre  nunc  teirasque  metu  caelumque  fatigat, 
consilia  in  melius  referet,  meoumque  fovebit 
llomanos,  rcrtnn  dnminos  gentemque  togatam." 

■  uiit  atrox  luno,  et  sub  nortem  ciu-a  rccursat.'' 

'  nee  nie  aden  fallit  ventnin  te  moenia  nostra 

sn'<peeta-  bnbnis.ee  doinos  r'nvtbaginis  altae."' 


127-in2  nrc— vis]  EOOK   [V.  0:11 

What  have  been  pointed  out  by  Donatus  and  Peeiikamp  as  the 
"  doli "  of  Juno  are  not  "  doli  "  at  all,  still  less  "  reperti  doli ;  " 
they  are  objects  in  \iew,  aims  ;  and  the  *'  doli  "  of  our  text  are 
tlie  artifice  or  stratagem  which  has  been  excogitated  by  Juno  in 
order  to  accomplish  those  objects,  those  aims;  viz.,  the  establisli- 
ment  of  universal  empu'e  at  Carthage,  instead  of  at  Eome.  And 
Avhat  is  this  artifice  or  stratagem  just  concocted  by  Juno,  and 
which  lias  on  the  instant  won  Cytherea's  approving  smile  ?  Juno 
lierself  has  this  moment  told  us,  if  we  have  only  ears  to  hear, 
eyes  to  read,  or  sense  to  understand,  as  explicit  an  enunciation 
as  ever  was  made  : 

COMMfNEM  HUXC  ERGO  POPULTJM  PARIBUSQIE    HEOAMIS 
Al'sriCIIS  :  LICEAT  I'HRYGIO  SERVIRE  MARITO. 
DOTALESQUE  TIAE  TTRIOS  PERMITTERE  DEX.TRAE. 


.       .       .       .       XUXC  QUA  EATIOXE  QUOD  IXSTAT 
fOXFIERI  POSSIT,  FAUCIS — ADVERTE — UOCEBO. 
VEXATl'M  AENEAS,  UNAaVE  MISERRIMA  DIDO, 
I>T  XEMVS  IRE  PARANT,  UBI  PRIMOS  CRASTINUS  ORTUS 
EXTULERIT  TITAX  RADIISQUE  RETEXERIT  ORBEM. 
HIS  EGO  XIGRAXTEM  COMMIXTA  GRAXDIXE  XIMBUM, 
DUM  TREPIDAXT  ALAE  SALTISQUE  IXDAGIXE  CIXGUXT, 
DESUPER  IXFUXDAM,  ET  TOXITRU  CAELVM  OMXE   CIEBO. 
DIirUGIEXT  COMIXES  ET  NOCTE  TEGEXTUR  OPACA  : 
SPELrXCAM  DIDO  Dt'X  ET  TROIAXUS  EAXDEM 
DEVEXIEXT.       ADERO,  ET  TUA  SI  MIHI  CERTA  VOLVXTAS, 
CONNUBIO  irXGAM  STABILI  PROPRIAMQl'E  DICABO. 
HIC  HYMEXAEIS  ERIT. 

These  are  the  "  doli,"  this  the  stratagem,  just  devised  by  Juno, 
and  which  has  on  the  moment  received  the  approbation  and  won 
the  smile  of  the  queen  of  love  and  beauty  : 

NOX  ADVERSATA  PETEXTI 
AXXUIT,  ATQUE  DOLIS  RISIT  CYTHEREA  REPERTIS. 

Biit  how  is  it  that  Yenus  thus  cordially  approves  of  and  smiles 
on  the  "  doli  "  of  her  adversary ;  approves  of  and  smiles  on  the 
stratagem  by  which  her  adversary  proposes  to  fix  Aeneas,  and 
with  Aeneas  the  kingdom  of  the  world,  in  Africa  ?  Nothing- 
can  be  plainer.     That  union  with  Dido  wliich  Juno  regards  as 


C>-^2  AENEIPEA  [127-102  Hic—Tis 

n  marriage  : 

tONNrBIO  Il'NGAM  STAlillJ  PKOrrilAMQUE  DTCAItO  ; 
IIIC  HYMENAKIS  EKIT, 

and  rpckous  on  as  snre  to  fix  Aeneas,  and  witli  Aeneas  tlie  fated 
empire  of  the  world,  in  Carthage,  Venus  accepts  and  approves  of 
as  an  amour,  very  agreeable  and  useful  to  Aeneas,  but  not  to 
detain  him  in  Africa  one  moment  longer  than  it  may  suit  his 
and  her  (Vonus's)  convenience.  The  parts  performed  l^y  the 
tAvo  goddesses  are  thus  in  perfect  keeping  with  their  respective 
characters.  "While  staid  and  matronly  Juno,"  pronuba  luno,"  is 
intent  on  a  marriage,  Yenus  thinks  only  of  an  amour,  a  little 
bit  of  gallantrj'  to  make  the  winter  pass  over  more  pleasantly  : 

' '  n\nif  hicuieni  inter  so  luxu,  qiiam  longa,  f overe 
rognonini  iinmomorcs  turpique  cupidine  captos;  " 

while  the  cle^'er  and  cunning  queen  of  heaven  prosecutes  her 
plot  for  the  seeming  of  the  empire  of  the  world  to  Carthage, 
she  is  overreached  and  caught  in  her  own  net  by  the  still  more 
clever,  still  more  cunning  Paphian  queen,  as  Claud.  Rajit.  Profi. 
2.  11  : 

"  prima  clolo  gaiidens  et  tanti  callida  voti 
it  Venus,  et  raptus  metitur  corde  futuros.'' 

Nor  is  the  })art  which  we  find  Yenus  here  playing  merely  in  the 
strictest  keeping  with  her  character  as  queen  of  love  and  beauty : 
it  is  the  very  part  we  have  seen  her  playing  all  through.  Even 
before  the  fatal  banquet,  and  more  fatal  narrative  of  Aeneas, 
she  is  busy  with  Cupid  concocting  "  doli  "  for  the  seduction  of 
Dido  (1.  r,77)  : 

"  quocirca  oapere  ante  dolis  et  cingere  flamma 
I'eginam  nieditor,  ne  quo  so  nuniine  niutet, 
sed  magno  Aoneae  mecuni  tenr-atur  nniore," 

not  vague  and  misty  "  doli "  to  be  imagined  by  each  reader  for 
liimself,  as  best  he  can,  but  concrete  "  doli,"  minutel}'-  particu- 
larized and  described  :  Ascanius  is  to  be  spirited  away,  and 
Cupid  personating  him  is  to  present  to  the  queen  the  seducer's 
love  gifts,  to  sit  on  her  lap,   and  from  thfit  convenient  position 


127-132  HTC— vis]  book  TV.  HflP, 

instil  the  love  poison  into  her  veins.  These  are  Venus's  own 
"  doli  "  [eompare  Claud.  Rapt.  Pros.  1.  p.  302  CTupiter  to 
Yenus)  : 

.     .     .     "  nunc  matre  remota 
(rem  i)eragi  tenipus)  fines  invade  Sicanos 
ot  Ceteris  prolem  patulis  ilhuleve  campis 
erastina  pnniceos  cum  lux  dotexerit  ortus 
ooge  tuis  armata  dolls  "], 

the  fit  and  proper  "  doli  "  of  the  goddess  of  seduction.  They 
have  been  eminently  successful ;  the  queen  is  deeply  enamoured, 
is  preyed  on  by  a  devouring  fire  unseen  (''  vulnus  alit  venis  et 
caeco  carpitur  igni  ") — nay,  no  longer  makes  a  secret  of  her 
passion,  but,  lost  to  the  sense  of  shame  ("solvitque  pudorem"), 
roams  over  the  whole  city  furious  as  a  wounded  deer  flying 
through  the  woods  with  the  arrow  sticking  in  her  side  ("  uritur 
infelix  Dido,  totaque  vagatur  nrbe  furens,  qualis,"  &c.).  The 
political,  no  less  than  personal,  adversary  of  Venus  and  the 
Italian  kingdom  espies  the  favourable  conjuncture  and  makes 
overtures  to  Venus  of  a  compromise  of  all  differences  by  an  ipso 
facto  marriage  to  be  brought  about  between  Dido  and  Aeneas, 
the  very  next  day,  on  occasion  of  a  royal  hunting.  How  was  it 
possible  that  Venus  should  not  be  charmed  to  receive  from  her 
adversary  a  proposal  by  which  the  "  doli  "  with  which  she  had 
herself  ensnared  the  unhappy  queen — 

"  qiiocivca  capero  ante  do  I  in  et  cingere  flamnia 
vcginam  moditor,  ne  quo  se  mimine  mutet, 
sed  magno  Aeneao  raeeuni  teneatur  amore  " — 

were  to  be  consummated  and  brought  to  perfection,  a  proposal 
no  less  than  that  she  should  lend  a  helping  hand  to  unite  in 
marriage  the  pair  whose  hearts  she  had  already  united  ?  How 
Avas  it  possible  that  she  should  not — not  only  not  oppose  (non 
adversata),  but — nod  assent  to  the  proposal  (petenti  axxuit), 
and  smile  Avith  her  sweetest  Cytherean  smile  on  "  doli "  of  her 
adversar}'  which  jumped  to  such  a  nicety  with  her  own  ?  With 
Avhat  good  reason  Venus  smiled,  how  effectual  for  the  promotioTi 
of  her  own  views,  how  ineffectual  for  t]it>  ja-omotion  of  Juno's, 
wei'p  the   "dob'"   whicli  .1  imo   Jmd   devised,    appears   from  the 


G34  AENEIDEA  [127-132  nTO—vrs 

commencing  lines  of  the  next  book  : 

"  interea  medium  Aeneas  iam  classe  tenebat 
certus  iter,  fluctiisqiie  atros  Aquilone  secabat, 
moenia  respiciens,  quae  iam  infelicis  Elisno 
r-ollucout  flammis." 

HisiT  CYTHEREA. — If,  as  I  liave  said  above,  it  is  in  tlio 
strictest  confimiiity  with  the  respective  characters  of  the  two 
goddesses  that  one  of  them,  "pronuba  Inno,"  the  goddess  of  ma- 
trimony, is  represented  as  proposing  a  mamage,  and  the  other, 
Venus,  the  goddess  of  illicit  love,  as  accepting  the  proposal 
without  liolding  herself  bound  by  the  marriage  bond  longer 
than  suited  lier  convenience,  it  is  no  less  in  accordance  with  the 
character  of  the  latter  that  she,  the  (Ilom.  Ili/mn.  in  Voner.  1^.8) 
i]^v  yiXoirjrrnaa  <pi\ofif.ieidiig  A0poo«r»/,  shoidd  accompany  her 
acceptance  of  the  proposal  with  an  approving  smile.  Compare 
Hesiod.  T//cof/.  203  (of  Venus)  : 

TavTTiV  S    €|  apxV^  TifjL7]v  6;^ei,  TjSe  XiKoyx^ 
jjLOipav  €v  avOpanroKTi  /cdi  aOavaTOiai  d^oicri, 
irapOei/iovs  r   oapovs,  fie iSrifiar  a  t'.  f^airaras  re, 
Tfpt^tv  T6  yXvKepriv,  (piXorriTa  re  naXtxiriv  re. 


Ilor.  Conn.  1.  2 


"  sive  tu  mavis,  Eryrina  rUlens, 
quam  iocus  eircumvolat  et  Cupido." 


Ovid,  Ilevokl  16.  83 


"  dulce  VtiHHs  7usif :  '  nee  te,  Pari,  muncra  tangant. 
ntraque,  suspeusi  plena  timoris,'  ait." 


Ovid,  Fast.  J^.  5  : 


.     .     .     "?•«.««<[  Few//.';]  :  et  aether 
]irotiiuis  ex  ilia  parte  sercnus  erat." 


Sil  7.  p.  100: 


.     .     .     ' '  postrema  nitenti 
affulsit  vultu  ridens  Vcums,  omnia  circa 
et  nemora  et  pcuitus  frondosis  rupibus  antn 
spirantom  sacro  traxorunt  vcrticc  odorem."' 


127-102  mc— vis]  BOOK  IV.  635 

Johiiu.  Gramin.  Gazaei  Aiiacr.  J.  1  (iu  part  2,  Matranga,  Anec- 
i/o/a  Graec((,  Eome,  1850)  : 

O    yfXolS    O   TT]S    Kl/tf7Jp7JS 

a.ira9(i}s  fipvwv  yaXr^viiv, 
ytveffets  aet  Koxfvwv, 
axfC"'  An/i'  KpaTftraL' 
T(  iraOoi},  Trarep.  ri  pf^ui  ; 

<t>i\ias  avaffffa  tttjyt/s, 
(.'adeu  $pe/MOV(Ta  KfVTpco. 
(piAofxei\tx"^  yfAoiffa, 
Tla(piri,  yefxa)  fiiptjiivi^s' 
Ti  Traduj.  Trarep,  n  pe^oi  ; 

Anxuit  atque  dolis  kisit  =  nodded  assciif  and,  much  more 
ATQLE  =  imo  etiain],  auiiied  apj^robcdioii. 

DoLin  REPERTis. — Compare  Tacit.  Ann,  IJ.  IG  :  ''  lUic  epu- 
laute  Britaunico,  quia  cibos  potusqiie  eius  delectus  ex  ministris 
g-ustu  explorabat,  ue  omitteretur  iustitutum,  aut  utriusque  morte 
l>roderetiU'  scelus,  talis  du/tis  repoinn  est."  Eurip.  CijcL  J^OS  (tlie 
chorus  exulting  in  the  device  of  Ulysses,  viz.,  to  blind  tiie 
Cyclops)  : 

WV.    LOV 

yeyrjda.  /.i.aivoi.Le(T6a  rois  i  v pr]/j.a<T iv 

["  insauimus  hoc  inccnfo'"'].  riiilustr.  Ilcroica,  p.  154  [ad. 
Boissonade)  :  £upi]TaiSi  /xol  kqt  auTov  t^-^vi),   ci  ^ig  fiiaitOtjaa- 

TIU  T£  VTTO  T(I)V    EXXjJVCUI',   Kill   aTToXilTCU    VTt'    OVTiVV.      SeneCa,  Ho'C. 

Oet.  r27'2  (Dejanira  to  Juuo)  : 

■■  (jiiiil  (•c"-s;ts,  dca  ': 
utcrc  fiircntt'.     <iuod  iubcs  Hrri  ncfas  ': 
njH'ri.  (j^uid  liaurcs 'r" 

It     roKlIS    lUlJAUE    EXORTO     JjELECTA     IU^EMUS. — Irj-.AKK, 

"  Lucil'cro,"  >Servius. 

'•  la.icli  in  dfui  IViililiclil  gulil  aii^  dcm  tlior  d'w  i.rk'scnr  iugcnd." 

(Vo.<..) 

This  is  altogether  a  mistake.  First  the  day  breaks  (oceaxum 
AURORA  RFLK^rn;,  and  then  the  sun  rises,  and  then  the  hunt 
sets  out.     The  da\l)rcak  and  the  rising  ct  the  orb  of  day  are 


636  AENEIDEA  [127-132  iiic— vis 

distinguished  from,  aud  opposed  to,  each  other.  lubar  is  al- 
ways a  bright,  beamiug,  radiant  object,  either  the  globe  of  the 
sun  itself,  or  a  planet,  or  some  such  radiating  object ;  therefore 
EX.ORTO,  tlw  orb  of  da;/  fuiring  risen,  hariiig  sJioirn  Aw?.!.r//'(EX,  viz., 
out  of  the  sea,  out  of  which  the  aurora,  or  light,  had  previously 
arisen).  The  "  iubar  "  is  that  of  the  sun,  not  of  Lucifer,  because 
Lucifer  precedes,  not  follows,  the  day  (2.  802  :  "  ducebatque 
diem").  Yoss  did  not  understand  the  meaning  of  the  word 
"iubar"  when  he  rendered  it  "  friihlicht."  What  kind  of  a 
picture  would  the  hunt  have  made  going  out  in  the  dim  twi- 
light under  the  rays  of  Lucifer — stealing  out  as  if  it  was  afraid 
to  be  seen  ?  No,  no.  Virgil  knew  better,  and  brings  forth 
his  splendid  array  under  the  fresh  bright  beams  of  the  just- 
risen  sun.     Compare  Scott,  Lad;/  of  the  Lake,  1.  1  : 

"  The  stag  at  eve  had  diiink  his  fill 

Avhcre  dauced  the  moon  on  Monan's  rill, 

and  deep  his  midnight  lair  had  made 

in  lone  Glenartney's  hazel  shade ; 

but  when  the  sun  his  beacon  red 

had  kindled  on  Benvoirlich's  head, 

the  deep-mouthed  blood-hound's  heavy  bay 

resounded  up  the  rocky  way, 

and  faint,  from  farther  distance  borne, 

were  heard  the  clanging  hoof  and  horn." 

On  the  contrary  it  is  in  the  grey  dawn,  under  the  rays  of  Luci- 
fer, Aeneas  flics  from  Troy  to  take  refuge  in  Mount  Ida  : 

"  lainquc  iugis  sunimae  surgcbat  Lucifer  Idiic 
duccliat([ue  diein.''' 

luBARE,  t/w  iubar,  par  excellence,  i.e.,  the  glowing  bright- 
ness of  the  orb  of  the  sun  ;  avyrt  ^iXiuv,  atXur,  as  Aesch.  Ayain. 
2oU  (ed.  Davies)  : 

Topov  yap  rj^a  crvvopOpov   o.vyoAS. 

Ovid,  31et.  1.  lOl  : 

•'  spcctansqtie  ad  luiiitiia  solif. 
•  [ici-  iubar  Iioc,'  inquit,  '  radiis  insignc  coruscis, 
uatc,  tibi  iuro."  " 


127-lDi'  lire— vis]  HOOK  IV.  f^:]j 

Coripp.  '/e  Laud.  Ix-s/iiu  J.  IS^^  : 

"  aurea  couvexi  vcluti  rutilautia  cacli 
sidera  mensura  numeris  ct  pondcrc  cursus- 
pcrficiiiiit  librata  siio,  stabiliqiie  recessu 
firma  maiient,  nn'onqiw  inhnr  super  omnia  ftil^ct." 

Ibkl.  "?.  .9y  .- 

■'  liaud  setu.s  iit,  nubts  (.tim  sf  rcf-cinderc  deiisam 
cocperit  et  caelum  monstraverit  acthia  seiciium, 
ardontcs  radios  mittit  lidifir.'' 

lubar  denotes  also  auy  other  object  brig-lit  and  shiuing  like  the 
disk  of  the  sun,  as  Coripp.  Jo/tan.  4-  -^o?  : 

"  dixcrat,  etsaltu  sese  super  ardua  terga 
composuit  sublatus  cqui.  suuuere  verendi 
aima  viri,  cassisque  novo  spleudore  coruscaus 
Kolc  repercusso  radios  in  lumina  misit, 
loricaeque  iubar  rutilum  per  castra  cucun-it." 

Venaiujla  (vs.  131)  -  Gr.  ukovtiu,  7ri^w[3o\ia. 

Odora  canum  vis. — "Aut  admultitudineni,  aut  ad  natiiram 
rt'tidit,"  Serv.  "  Canes  robusti,"  Ileyne.  "  Multitudo,"  Yoss. 
"  Voc.  VIS  et  magnum  numerum  et  robui*  caxum  indicat,"  For- 
biger.  "  Quorum  ^is  imprimis  in  sagacitate  spectatm-,"  Wao-ii. 
(1861j.  "  Tiichtige  schweisshiinde/' Ladewig.  What  kind  of 
A  IS  is  meant,  is  clearly  pointed  out  by  ouora.  Odora  (l\xum 
VIS,  literally  f/ic  s/iw/liiifj  or  scenting  tah'iit  or  iiisfuirt  of  doijs, — 
(kxjH  haciiHf  flic  sNirlling  talent — keeii->^eenfed  dogs  :  the  potrer  or 
talent  of  hunting  bg  the  ncent,  foUowlng  the  scent  (Liv.  Andron.  : 
"  odorisequos  canes,"  i.e.,  hoands,  Ja,gdhi'inde).  Compare  («), 
Lucret.  6.  1220  : 

"Jill II  1-0 HUh)   r'lK 

.•strata  vii^  auimam  puuebat  in  oiuuibus  aegraui  "' 

[the  faitliful  talent,  energy  of  dogs — the  faith fuhiL's,-,  of  dugs — 
faitliful  dogs].     (#>),  Ibid.  3.  207  : 

'•  <juo  gi'iieru  in  priuiis  /■/*•  est  ciokiihi  liniium  " 

[the  violent  energy   of  lions — the    violence    of  lions — violent 
lions],     (f),  Itjid.  J.  7  : 

■     •     ■     '■  "luidiiam  Ireiuulis  t'accre  arlibu.^  huedi 
cun.simile  in  lursu  possiut  ac  J'urfi.-s  np'l  vis  .''" 


63S  AENEIDEA  [127-132  hic— vis 

and  also,  Ibid.  3.  763 : 

"  ncc  tarn  doctiis  cqiiac  piiUus  ([nam  forf is  cqul  vit<'^ 

[the  strong  energy  of  tlie  horse — the  strength  of  the  horse — 
the  strong  horse],     {il),  Ibid.  0.  802  : 

"  cf()-bo/ii(/iK]\ie  gravis  vis  atquc  odor  insiiiuatur 
quam  facile  in  cerebrum" 

(where  Wakefiehl  :  "  llendiadys  est  pro  fjraci'i  cis  odoris'"). 
(«•),  Ibid.  3.  215:  "  cadit  in  terras  vis  Jiaiumea  vulgo"  (where 
"vis  flammea"  is  ignis,  as  in  our  text  vis  odoha  is  odora- 
tus).  (/■),  SaU.  Bell.  Jay.  80  (ed.  Dietsch)  :  "Nam  praeter 
oppido  propinqua  alia  omnia  vasta,  inculta,  egentia  aquae,  in- 
festa  serpentibus,  quarinti  vis,  sicuti  omnium  ferarum  inopia  cibi 
acrior,  ad  hoc  siti  magis  quam  alia  re  aceenditur."  (ff),  Ilor. 
Epod.  6.  5  : 

"  naxn,  (jualis  ant  Molossus,  aut  t'ulvu^^  Lacon. 
tniiuvt  ris  pastorihiis  " 

(where  not  the  smelling  faculty  of  dogs  is  indicated,  but  their 
strength  and  courage,  those  being  the  faculties  which  render 
them  useful  to  the  shepherds,  viz.,  for  the  protection  of  the 
sheep  from  the  wolves),     {h),  Lucr.  4.  684  : 

.  .  .  ' '  turn  fissa  ferarum 
iingula  quo  tulerit  gressum,  pertnissa  can  Kin  vis 
ducit ' ' 

(where  the  context  equally  clearly  shows  that  it  is  the  smelling 
faculty,  not  the  strength  and  courage  of  dogs,  which  is  meant). 
And  so  (#),  Prudent.  Catlion.  11.  33  : 

"  nam  ivcra  els  inoria/liin/ 
veuerans  iuancs  nacniaf^, 
vel  aera,  vol  saxa  algida, 
vel  ligua  credebat  Doum" 

[not,  with  Cellarius  and  Dressel,  f/ic  blind  iiudtitndc  of  hicji,  but 
f/ic  blind  instinct  of  men.  man-  tjiddrd  b//  Jiis  blind  instinct,  the  "vis 
humana"  {human  instinct)  of  Virgil  himself,  Gcorg.  1.  197 : 

"  vidi  Iccta  diu  et  multo  spectata  labore 
dcgencrare  tamen,  ni  vis  huiiinna  quotanuis 
maxima  quaequc  manu  Icgerot  ""] 


AENEIDEA. 


BOOK  IV.  7w.  138-705. 


138-150  CEixEs— oee]  book  IV.  639 

Compare  also,  (J),  Find.  01.  6.  22  (ed.  Boeckli) : 

(where  Boeckh  :  "  robiu-  mulariim").  (k),  Find.  Pi/f/i.  3.  10 
(ed.  Boeckli)  : 

^ecTTov  orav  Si(ppov 
iv  6    apfxara.  Truffi^aKiva  KaTtx^ivyvvj] 

TO  eVOS    ITTTT  LOV 

(where  Boeckh  :  "  robiir  equinum,"  /.  e.,  nrirovg  ;  and  where 
Dissen:  "  constructio  :  oraj/  iv{eig)  Bitppov  aofxara  re  k-ara^cuyvur/ 
iinrovr  ").      (#),  Avien.  Orb.  Ten:  o9^  : 

"  nunc  tibi  et  Europae  fabor  latus ;  haec,  ubi  terras 
intrat  Atlantei  rls  acqmris,  acciplt  ortum" 

[the  sea  force,  or  energy].     And  (wt),  Ibid.  UUS  : 

"  inde  Borj-sthenii  vis  se&ejluininis  effert 
Euxinimi  in  pelagus" 

[the  river  force,  or  energy]. 


138-150. 

CRINES — ORE 


NoDANTUR  IN  AURUM  (vs.  138). — Are  tied  into  (jold,  i.e.,  are  tied 
irith  a  (jolden  nodus,  hand,  or  tie  ;  see  Eem.  on  "  nodoque  sinus 
collecta  fluentes,"  1.  324 ;  and  compare  Claudian,  in  Riifin. 
1.  119  (of  Megaera)  :  "  nodavitqiie  adamante  comas  "  [tied  her 
hair  with  adamant]. 

QuALis  UBI,  &c.,  ...  ORE.— Not  Only  is  the  hero  of  the 
Aeneid  modelled  after  the  hero  of  the  Argonautics  (see  Eem. 
on  Acn.  3.  10),  but  he  is  made  the  subject  of  the  selfsame  com- 
parisons.    See  Apoll.  llhod.  1.  307  : 

oios  5'  iK  vrjOLO  dvooSios  naiv  AttoAAcoc 
AtjAoc  av  rjyadirjv,  Tje  KKapov,  t]  oye  IlvOw, 
T)  AvKirjv  ivpnav  e-m  'Eavdoio  porjcri, 
Toios  ava  irK-qdw  Siiiuuv  KtiU  [sciz.  Itjo'ciij']. 
HENRY,  AE.XElUliA,  VOL.  II.  43 


640  AENEIDEA  [138-150  crimes— oee 

Apollo  was  celebrated  for  his  gait  no  less  than  for  his  beauty 
{Hi/nin.  ad  Apoll.  KoXa  koi  v\pi  j3tj3ac),  and  Aeneas  is  compared 
with  him  in  our  text  in  both  respects,  just  as  the  Ludus  Troiae 
(5.  588)  is  compared  with  respect  to  its  intricacy  to  the  Cretan 
Labyrinth,  with  respect  to  the  rapidity  and  elegance  of  its 
motions,  to  dolphins  at  i)lay. 

HiBERNAM     (vs.    143). "  Nou     SuffXEfjUE/OOV,    SCd    £y)^£tjUf()OV 

(ut  vocat  Aristot.  Polit.  7),  /.  c,  aptam  hiemantibus,  ita  enim 
regionis  est  ingenium,"  Lemaire,  after  Servius.     I  think,  how- 
ever, with  Heyne,  that  hibernam.  is  here  neither  Bvax^if^tpov 
nor  ivx^i/J-^pov,  does  not  directly  express  either  the  clemency  or 
inclemency  of  the  Lycian  winter  or  of  the  Lycian  climate,  but 
simply  that  Lycia  was  the  winter  residence  of  Apollo  ;  i(bi  hihcr- 
nahaf.     Of  this  use  of  hibernus  we  have  numerous  examples, 
as  :   "  sol  aut  ignis  hibernus,"  Cic.  dc  Senecf.  llj.  ;  "  hibernum 
cubicidum,"  Cic.  Ep.  ad  Q.  Fr.  1.  3.  1 ;  "  hiberna  pii^a,"  Plin. 
//.6.  26;  "hibernus  calceatus   feminarum,"  Ibid.   8;   "hiberni 
agni,"  Ibid.  8.  1^7  [not  the  sun,  fire,  chamber,  pears,  shoeing, 
lambs,  having  the  character  of  icintcr,  but  the  sun,  fire,  cham- 
ber, &c,,  in  or  for  the  time  of  winter'].     So,  in  English,  "winter 
clothing,"  "  winter  provisions,"  "  winter  quarters,"  &c. ;  and  so 
in  the  text,  iiiBERyAM  lyciam  :  not  icintry  (having  the  character 
of  winter)  Lycia,  but  irinter  (the  adjective  winter,  i.e.,  of  winter, 
belonging  to  the  season  of  winter)  Lycia  ;  as  if  Virgil  had  said: 
"  hiberna  sua  in  Lycia."*  Accordingly  Servius:  "  Constat  Apol- 
linem  sex  mensibus  hiemalibus  apud  Pataram,  Lyciae  civitatem, 
dare  responsa,  et  sex  aestivis  apud  Delum."     In  this  statement, 
however,  Servius  can  hardly  be  perfectly  correct,  for  if  Apollo 
spent  one  half  the  year  in  Lycia  and  the  other  half  in  Delos, 
when  was  he  to  be  found  in  his  famous  shrine  at  Delphi  ?    It  is 
much  more  probable  that  having  spent  the  winter  in  Lycia  he 
paid  only  a  passing  visit  to  maternam  delon,  on  his  way  to 
spend  the  summer  at  Delphi  ;  and  accordingly  Avienus  {Orb. 
Terr.   705)    represents  the   festivities   at  Delos   in   honoia-   of 


*  But  Statius,  Thcl>.  1.  696,  has  "Phoebe  parens,  sen  tc  Lyciae  Pat  eraea  nivosis 
cxercent  dumeta  iugis  ; "  ami  in  G.  Oil,  M-e  have  "  fiigidns  annus." 


138-150  CEixES— oee]  book  IV.  641 

Apollo  as  taking  place  early  in  the  spring,  "  vere  novo  "  : 

"  omnes  flitidico  ciu'ant  solennia  PJwcbo. 
nam  cum  vere  novo  telliis  se  dura  relaxat, 
culminibusque  cavis  blandum  strepit  ales  hirundo, 
gens  devota  choros  agitat  [cratituque]  sacrato 
ludunt  fasta  die,  visit  sacra  numen  alummtm." 

Compare  the  account  which  Vii'gil  here  gives  us  of  the  re- 
joicings with  which  Apollo  was  greeted  at  Delos  on  his  arrival 
there  in  the  spring,  after  having  passed  the  winter  in  Lycia, 
with  the  account  given  us  by  Hinierius  [Orat.  11/..  10),  after 
Alcaeus,  of  his  festal  reception  at  Delphi  in  summer  on  his 
return  from  his  visit  to  the  Hyperboreans  ;  an  account  not  only 
full  of  beauty  in  itself,  but  highly  illustrative  of  the  passage 
before  us,  and  for  which,  whether  it  be  genuine  Alcaic  or  not, 
no  less  than  for  the  nmnerous  other  charming  fragments  of  his 
own  as  well  as  of  other  authors  which  he  has  handed  down  to 
us,  I  gladly  render  Himerius  the  humble  tribute  of  my  thanks ; 
and  to  my  thanks  would  add  my  recommendation  of  the  fine  old 
rhetorician  (easily  accessible  since  the  publication  of  his  works 
at  Gottingen  by  Wernsdorf,  in  1790)  to  the  attention  of  scholars, 
if  I  did  not  feel  how  little  likely  to  be  of  much  effect  such  re- 
commendation from  one  less  known  in  the  literary  world  than 
even  Himerius  himself. 

Maternam. — "  Sein  muttergefild,"  Voss.  No,  not  irJiere  he 
icas  horn,  but  helongiug  to  //is  nwtJicr,  moved  to  his  Jiiother.  See 
"  materna  myrto,"  5.  72  ;  "  maternas  aves,"  6.  193  ;  myrtle, 
birds,  heloityinrj  to  his  mother,  sacred  to  his  ))iother — the  only  sense 
in  which  the  word  has  ever  been  used  by  Virgil. 

Implicat  auro. — Golden  dress  and  ornaments  sjiecially  be- 
longed to  Apollo.     Compare  Callimachus,  Hymn,  in  Apoll.  32  : 

Xpvcrea  rw  'ttqWwvi  tu  r    ivovrov,  r;  t,  iirnropTris, 
J)  T€  \vpri,  TO  T   affifxa  to  Avktiov,  t)  re  (papiTpr}' 
Xpvffea  Kai  Ta  TreSiAa.   tv  uKvxpvao  s  yap  ATroAAwf, 
Kai  re  TroKvKTiavos. 

See  also  La  Cerda's  numerous  citations  to  the  same  effect. 


4.;]  * 


642  AENEIDEA  [154-159  teansm. — leoneji 

154-159. 

TRANSMITTUNT — LEONEM 


Transmittunt  cursu  CAMPOS. — "  Transmittunt,  celeritertrans- 
eunt"  Servius.    "  Transcurriod ;  eadem  ratione  dictum,  qua  JJii- 
II wn  mare  transmitter e,  omisso  j)ron.  reflexive  se,"  Forbiger.    The 
meaning  assigned  by  Servius  is  unquestionably  the  true  one.    I 
doubt  that  so  much  can  be  said  of  Forbiger's  etiology.     In  this, 
so  ordinary,  use  of  transmittere  in  the  sense  oipass  {pass  over, 
or  cross),  the  analysis  is  not  send  one's  self  [se)  past  the  object, 
but  send  the  object  joast  one's  self,  /.  e.,  send  the  object  past  in 
the  opposite  direction  to  that  in  which  one  is  oneself  going  ; 
the  apparent  effect  of  all  motion  being  to  send  the  surrounding 
objects  in  the  opposite  direction.     In  the  expressions  trans- 
mittere pontem,  transmittere  fluvium,  transmittere 
campum,  the  verb  operates  upon  its  object  in  the  same  man- 
ner as  in  the  expressions,  Plin.  N.  H.  9.  38  [22] :  "  Lacus  est 
Italiae  Benacus  in  Veronensi  agro  Miacium  amnem  transmit- 
tens''    Plin.  Jun.  2.  17  :  "  Cryptoporticus  .  .  .  patentibus  fenes- 
iTi^  favonios  acci^iit  transmittitq}ieJ'     Ovid,  Met.  k..  708  : 

.     ,     ,     "  quantum  Balearica  torto 
funda  potest  plumbo  medii  transmittere  cocUy 

Lucan,  7.  622 : 

.     .     .    "  quis  coiTuat  ictu ; 
quis  steterit,  dum  membra  cadunt ;  quis  pectore  tela 
iransiiiUtat,  vel  quos  campis  affixciit  hasta." 

The  only  difference  is  that  in  the  former  category  it  is  the  sub- 
ject which  moves,  while  the  object  remains  stationary,  whereas 
in  the  latter  it  is  the  object  which  moves,  while  the  subject 
remains  stationary.  In  our  own  language  there  is  a  similarly 
double  use  of  the  corresponding  verb  jmss,  inasmuch  as  we  say 
not  only  "pass  the  river  or  bridge,"  but  "pass  the  bottle,"  "pass 
the  watchword,"  "pass  the  cards,"  "pass  the  houi's."     Trans- 


160-168  IXTEEEA— XYJIPH.]     BOOK   lY.  643 

MiTTUNT  cuRsu  CAMPOS  therefore,  send  t/ir  plains 2)ast  them,  viz., 
by  running,  i.  e.,  run  across  the  2-)lahis. 

SpumajsTemque  dari  .  .  .  LEoxEM  (vv,  158,  159). — The  son 
of  a  hero  cannot  begin  too  soon  to  show  his  heroic  proclivities. 
Achilles  while  yet  only  six  years  old  killed  not  only  wild  boars 
but  lions,  and  carried  their  panting  carcases  to  Chiron,  Pind. 
Nem.  3. 1^1  (ed.  Boeckh)  : 

^avdos  S    Axi\evs  to  fiiv  /xeuwv  ^iXvpas  ev  5o/nois, 
irats  euv  advpe  fieya\a  epya,  x^P'^i-  Qajxiva 
fipaxvffiSapov  aKOVTo.  iraWoiv,  tffa  t'  ave/xois 
fj-axa  \iovTeaaiv  ayporepois  eTrpaa'crei'  (povou, 
KUTTpovs  T    euaipe,  <ra>/j.ari  Se  irapa  Kpoi/iSav 
Kevravpoi/  affOfx-aivovri  Ko/xi^ei/, 
e^eTT]s  TOirpwroy,  oXov  S'  eTreir'  av  xpovov. 

And  that  Hercules  should  begin  even  while  he  was  in  his  cradle 
(it  is  not  said  that  he  was  even  out  of  his  swaddling  clothes) 
was  no  more  than  was  to  be  expected  from  the  son  of  Jove. 


160-168. 

INTEREA  MAGNO  MTSCERl  :MURMrRE    CAELUM 
INCIPIT  INSEQUITUR  COMMIXTA  GRANDINE  NIMBUS 
ET  TYRII  COMITES  PASSIM  ET  TROIANA  lUVENTUS 
DARDANIUSQUE  XEPOS  VENERIS  DIVERSA  PER  AGROS 
TECTA  METU  PETIERE  RUUNT  DE  MOXTIBUS  AMNES 
SPELUNCAM  DIDO  DUX  ET  TROIANUS  EANDEM 
DEVENIUNT  PRIMA  ET  TELLUS  ET  PRONUBA  lUNO 
DANT  SIGNUM  FULSERE  IGXES  ET  COXSCIUS  AETHER 
CONNUBIIS  SUMMOQUE  ULULARUNT  VERTICE  XYMPHAE 


VAU.  LECT.  (vs.  1G6). 
PRIMA  ET  I  Rom.,  Pal.,  3fe(L,  Ver.     Ill  P.  Mamit. ;  D.  Heins. ;  N.  Heins. 
(1G70);  Heyne  ;  Bmnck ;  Wakcf. ;  AVagn.  (ed.  ITcyn.,  ed.  18G1)  ;  Lad. ; 
llaiipt;  llibb. 


644  AENEIDEA  [160-168  ixterea— nymph. 

PEIMA  IJT  *  III  Dr.  W.  Hecker,  Mnemosyne  (a  Dutch  periodical  not  in 
Dresden  library),  vol.  1,  p.  204. 


VAR.  LECT.  (vs.  168). 
CONNUBIIS  I  J/ec?.     II  M.     Ill  Princ;  N.  Heins.  (1671,  1676,  1704); 

Heyne  ;    Brunck  ;    Wakef .  ;    Pott.;    Wagn.   (ed.  Heyn.,    ed.  1801); 

tLachm.,  ad  Lucret.  5.  85  ;  Lad.  ;  fHaupt;  fP^ibb. 
CONNUBH  I  Rom.  (thus,  CONUBIISUMMO,  with  a  dot  at  the  top  of  the 

line  between  the  S  and  the  U),  Pal.  (thus,  CONUBIISSUMMO,  with 

a  dot  between  the  second  I  and  the  first  S,  which  latter  is  crossed  out), 
Ver.  (CONVBIISVMMOQ-)-     II  ff.     Ill  Ven.  1470,  1471,  1472, 

1475,  1486;  Mil.  1475,  1492;  Bresc;  Pierius ;  P.  Manut. ;  D.  Heins.; 

Phil. 


The  storm  not  only  is  the  immediate  occasional  cause  of  the 
union  between  Aeneas  and  Dido.,  and  hides  it  from  the  eyes  of 
the  company  present,  but  it  is  emblematical  of  it.  There  is  a 
union  taking  place  at  the  same  time  between  Aeneas  and  Dido 
and  between  the  air  and  the  earth.     Compare  Georg.  2.  325  : 

"  turn  pater  omnipotens  fecundis  imbribus  Aether 
coniiigis  in  gremium  laetae  descendit,  et  omnes 
magnus  alit,  magno  commixtus  corpore,  fetus." 

Stat.  Sllr.  1.  2.  185  : 

.     .     .     "  ipsum  in  connubia  terrae 
Aethera,  cum  pluviis  rarescunt  nubila,  solve  [Venus]." 

Pervigilium  Veneris,  55  : 

"  eras  erit,  quo  primus  Aether  copulavit  nuptias, 
lit  pater  totum  bearet  vernus  annvim  nubibus. 
in  siniun  maritus  imber  fluxit  almae  coniugis, 
unde  fetus  aleret  omnes  mixta  magno  corpore." 

The  union  of  Dido  and  Aeneas  is  plainly  modelled  after  that 
of  Medea  and  Jason.  Both  are  brought  about  specially  by  Juno 
herself ;  both  take  place  in  a  cave,  and  the  nymphs  officiate  at 


*  Quoted  by  Ribbeck,  pbimum  ut. 

t  CoNUBiis  (coNUBis,  Lachmanu,  quoted  by  Eibb. 


160-168  ixTERE.v— XYMPn.]    .BOOK  IV.  645 

both.     See  Apoll.  Rhod.  4.  1130,  et  seqq. : 

avrovvx^  Kovpr)  da\a/j.7)'iov  epruou  evi'r]v 

avrpu  ev  rjyaOeu! 

evda  tot'  effTOpecrav  XeKTpov  fieya.'   tolo  5'  vTrepOe 
Xpvfffov  a.iy\7]ev  iccaas  ^aXov,  ocppa  Tre\ojTO 
TifiTjeLs  0  yafxos  kcli  aoiSi/xos.  avOea  5e  (Tcpi 
vvfjL<pai  a/Mepyo/xeuai  XevKois  ei>i  iroiKiAa  koXttois 

ecr^opeov 

at  fxev  T  Aiyatov  iroTa/j-ov  KaAeovTO  OvyuTpes' 
ai  5'  opfos  icopvcpas  MeAiTTji'ou  afxc^evefJiovTo' 
ai  S'  effav  e/c  ite^iwv  aACTji'Ses.    aiptre  yap  avrri 
HpTj  Ztji/os  aKOiTis,  Iriffova  KvSaivovffa. 

It  has  been  generally  supposed  that  our  author  represents 
the  union  of  Aeneas  and  Dido  as  taking  place  under  unlucky 
omens  ;  that  the  sigxum  spoken  of  was  an  earthquake,  and  that 
an  earthquake  was  in  a  high  degree  unlucky  ("  Nihil  tarn  in- 
congruum  nubentibus  quam  terrae  motus  vel  caeli,"  Servius), 
that  the  flashing  of  aether  was  unlucky  ("  Cum  enim  ait  fulsisse 
iGNES,  infaustum  connubium  videtiu-  ostendere,"  Servius),  and 
finally,  that  the  "  ululatus "  of  the  nymphs  prognosticated 
death :  "  Ideo  medium  elegit  sermonem  \_ululare,  sciz.]  quia 
post  nuptias  mors  consecuta  est,"  Servius.  And  so  Henry 
Stephens :  "  Ulularunt,  mortem  hoc  connubium  secuturam 
significantes."     And  Alfieri  : 

.     .     .     "  air  aure 
varj  auspicj  s'udiro  ;  il  suol  tremo." 

And  Heyne  :  "  Mala  nuptiarum  omina  enarrare  debebat  poeta 
et  videtur  enarrare  :  motum  terrae,  aeris  fragorem  vento  conci- 
tati,  fulmina,  et  per  montium  iuga  auditos  clamores  vel  ulula- 
tus ;  quae  omnia,  cum  tempestate  et  procella  magna  interdum 
coniuncta,  nunc  praeclare  ad  deas  pronubas  Tellurem  et  luno- 
nem,  et  ad  nymphas  tanquam  carmen  nuptiale  canentes  referun- 
tur."  And  again  :  "  Ululant  adeo  prae  terrore  et  sensu  magni 
mali." 

I  hold  all  this  to  be  not  merely  incorrect,  but  directly  con- 
trary both  to  common  sense  and  the  author's  whole  drift  and 
intention.  Ffli*.**t,  the  signal  given  was  not  the  act  of  TcUus 
singly  (in   which  case,  indeed,  there   might  have  been  some 


(346  AENEIDEA  [160-168  ixteee.v— ^-l-3I^H. 

grounds  for  supposing  it  to  be  an  earthquake),  but  the  act  of 
Tellus  conjointly  with  Juno,  who  in  the  ancient  cosmology  has 
nothing  to  do  with  earthquakes,  and  who  besides,  being  the 
friend  and  protectrix  of  Dido  and  Carthage,  and  acting  on  the 
present  occasion  in  her  special  character  of  pro  nub  a  (compare 
Ovid,  Herokl.  6.  U3  (Hypsipyle  to  Jason)  : 

"  non  ego  sum  furto  tibi  cognita :  pronuba  Iioio 
affuit,  et  sertis  tempora  vinctus  Hymen"), 

in  a  maniage  brought  about  by  her  herself  for  their  advantage, 
cannot  be  supposed  to  be  a  party  to  the  production  of  a  bad 
omen.     The  erroneous   supposition   of  an  earthquake  has  no 
doubt  arisen  out  of  the  previous  erroneous  assumption  that  the 
Tellus  spoken  of  was  the  material  iellns,  the  earth  ;  this  being 
once  assumed,  the  second  error  followed  as  a  necessary  con- 
sequence, there  being  no  conceivable  way  in  which  the  material 
earth  could  give  a  signal  except  by  motion,  /.  e.,  earthquake. 
Avoiding  this  error — keeping  clear  of  the  manifest  absurdity 
that  the  solid  material  earth  and  the  person  Juno  united  to  give 
the  signal,  and  understanding  the  meaning  to  be  that  the  two 
personally  present  goddesses,  Tellus  and  Juno,  gave  the  signal 
together,  all  ground  or  pretext  for  an  earthquake  vanishes,  and, 
with  the  earthquake,  the  first  of  the  bad  omens. 

Prima  tellus. — The  epithet  prima  is  applied  to  Tellus, 
not  (with  Wagner)  in  place  of  the  adverb  primum  and  to  sig- 
nify ^'2»'imum  tellus  et  iuno  dant  signum,  turn  ulularunt 
NYMPHAE,"  (for  why  should  such  extraordinary  care  and  em- 
phasis be  used  to  inform  us  that  the  signal  preceded  the  act 
which  it  commanded?),  but  as  declaratory  of  the  character  in 
which  Tellus  was  present  at  the  wedding,  viz.,  as  the  first  spouse 
and  first  mother  ("Der  himmel  ist  der  vater,  die  erde  die  mutter 
aller  dinge,"  Confucius.  See  Du  Halde,  vol.  2,  p.  349  ;  Klemm, 
Onltur-Geschichte,  vol.  6,  p.  321).  Compare  Aen.  7.  136  : 
"  primamqae  deorum  fellurcm  nymphasque "  (where  it  will  be 
observed  further  that  Tellus  is  introduced,  as  in  our  text,  in  the 
company  of  the  nymphs).     Georg.  1.  12 : 

' '  cui  prima  f romentera 
iiidit  eqimm  uiagno  2\Uhii  percussa  tiidenti." 


160-168  IXTERE.V— XYMPH.]      BOOK   lY.  647 

Yarro,  It.  E.  1.  1  :  "  itaque  quod  ii  parentes  magni  dicuntur, 
lupiter  pater  appellatiu',  Tel/us  terra  mater.'^  Id.,  de  Lingua 
Latina,  5.10  (ed.  Spengel)  :  "  pn'jicipes  dei  Caelum  et  Terra :  hi 
dei  idem  qui  Aegypti  Serapis  et  Isis."     Hesiod,  TJieog.  1^3  : 

.     .     .     ai  5'  [Musae]  afj-fipoTov  oaaav  nKTai, 
OecDV  yevos  aiSotov  irpoorov  K\iiov<nv  ootSij 
e|  apxi)Si  ovs  Taia  /cai  Ovpavos  evpvs  iriKTOV, 
OLT   €K  Tccv  ejevovTo  deoi,  ScoTTjpfs  eaaiu. 

Ibid.  116: 

TjTOi  fj.€V  TrpuiTiara  Xoos  Yever',  avrap  eireiTo, 
Fai'  fvpvffrepvos,  iravriav  eSos  ocr^otAes  otet 
[adavaTuv,   oi  exowC'  taprj  VKpoevros  O\vfj.iro\i\, 
Taprapa  r'  rjepoevra  iJ.v)(w  x^ovos  evpvo5en]s, 
rj5'  Epos,  05  KuWiffros  ev  aOavaroicn  Oeoicri, 
\vcnfj.€\r]S,  wavTicv  re  Beccv  Travrccu  r   afdpuTraiv 
^ajxvarai  iv  aT7\Qe<Tfn  voov  km  eiricppova  PovXijv. 

Pausanias,  10.  12.  5 : 

Fa  Kapirovs  ayiei,  5to  /cA.7jfeTe  /UTjrepa  yaiav, 

Johan.  Gramm.  Tzetzae,  Theogon.  1^31  (Matranga,  Anecd.  Graec. 
vol.  2)  : 

TO  \aos  fiev  r}v  irpunicTTOv  iravTotre  Kex^fJievov, 
rovTo  Trjv  yrjv  eyevyrtcTe,  rov  Ovpavov  tj  Ftj  5e" 
u)  Kai  ixiyncra  vepiacyovs  yeui/a  fj.ev  aWovs  iraiSaj* 
Kai  Kpovov  5(  y^yfvurjKfv  offns  yej/jia  tov  Aia. 

Ibid.  3U0  : 

T]  yyj  TO  TTpiu  aw  Ovpavco  dewf  fK  vpiapxovv. 

And  above  all,  Eurip.  fragm.  ex  Chrt/sip.  : 

Faia  /iifyiffTT},  Kai  Aios  aidrip, 
o  /xfv  avdpwKwv  Kai  dewv  yeveroop, 
Tj  5    vypo0o\ovs  crrayovas  voriovs 
TrapaSe^afieur)  tiktu  dfarovs, 
TiKTei  Se  fiopav,  (pv\a  re  djjpuiv, 
odev  oxjk  aZiKOis 

fXTjTrip  iravTuv  vevofxiffTai. 
X<^P^t  5'  oirKTco  Ta  /xev  e/c  yaias 
{pvvr'  eis  yaiav,  Ta  5'  ott'  aiQfpiov 
^KadTOVTa  yovrjs  eu  ovpaviov 
iroKov  r]K0€  iraXiv'   OvrjffKei  S'  ovSev 
rwv  yiyvofjLivuiv,  SiaKpivu/jLevou  5' 
oAAo  TTpos  aK\ov 

IJ.up(pT]i'  iStav  airfSd^e. 


648  AENEIDEA  [160-168  inters— nymph. 

Also  Aesch.  Eum.  1 : 

"Kpurov  fieu  evxv  T7j5e  TrpeffPfvu  Oeuv 
Tr]v  -KpuTo/xavTiv  Taiap. 

Lueian,  Pt'om.  7 :  Km  ov  S^^^ov  Sia  tovto  aiTiacraiT^  av  rig  tov 
ovpavov,  Kui  Tr]v  yrjv,  on  r}jnaQ  avv£(TTr]aavT6.  '  Find.  Nein. 
11.  7  (of  Vesta)  :  Trpwrav  0£wv.  Liv.  8.  6  :  "  Ex  una  aeie  im- 
peratorem,  ex  altera  exercitum  diis  manibus  matriqnjQ  Terme 
deberi."     Metast.  La  Strada  delJa  Gloria,  v.  1 : 

"  gia  rombrosa  del  giomo  atra  nemica 
di  silenzio  copriva  c  di  timore 
I'immenso  volto  alia  (/ran  madre  antieaJ^ 

Prima  being  so  understood,  each  of  the  two  divinities  present 
has  a  title,  not  only  of  honour,  but  appropriate  to  the  role  which 
she  was  then  playing. 

Pronuba  iuno. — Had  Virgil  intended  to  represent  the  mar- 
riage as  attended  with  bad  omens,  we  should  not  have  had  Juno, 
the  very  goddess  of  matrimony  ("  cui  vincla  iugalia  cm-ae") 
acting  as  pronuba,  as  Ovid,  Met .  6.^28  (of  the  marriage  of 
Procne  and  Tereus)  : 

.     .     ' '  non  p7'0)mba  Inno, 
non  Hymenaens  adest,  non  illi  gratia  lecto," 

but  the  Eumenides,  as  Ovid,  ibid.,  in  continuation : 

"  Eumenides  tenuere  faces  de  fiinere  raptas, 
Eumenides  stravere  torum  ; ' ' 

or  Tisiphone,  as  Id.,  Heroid.  2.  117 : 

"  pronuba  Tlsiphonc  tlialamis  iihilavit  in  illis, 
et  cecinit  moestum  devia  carmen  avis, 
affuit  Allecto,  brevibus  torquata  colubris  ; 
suntqne  sepulcrali  lumina  mota  face  ;" 

or  Bellona,  as  Aen,  6.  318  (Juno  apostrophizing  Lavinia) :  "Bel- 
lona  majiei  te  proiM(ba.'' 

Pronuba. — For  a  very  detailed  and  interesting  account  of 
the  marriage  ceremony  of  the  present  native  inhabitants  of  the 
island  Sardinia,  very  much  resembling  the  ancient  Roman,  and 
still  ret  ainiug  the  p  r  o  n  u  b  u  s  and  p  r  o  n  ii  b  a ,  see  ' '  Corografia 


160-168  rxTEREA— jmipii.]    BOOK  lY.  G49 

deir  Italia  e  delle  sue  isole,"  di  Attilio  Zuccagni-Orlandini, 
vol.  12,  p.  256  (Firenze,  1842). 

Dant  siGNU^r. — A  signal  at  the  commencement  of  a  cere- 
mony, or  when  a  number  of  persons  is  to  be  set  in  motion  at 
once,  is  of  obvious  necessity,  and  frequently  mentioned  by  an- 
cient writers.     See  the  procession  in  the  Achilleis,  2.  153  : 

"  iamque  movent  gressus ;  tliiasisque  Ismenia  buxus 
sif/na  dedit,  qiiater  aera  Rheae,  quater  Evia  pulsant 
terga  mamx." 

Also  Aen.  5.  578  : 

.     .     .     "  siffnum  elamore  ]}ai'atis 
Epytides  longe  dcdit,  insoniiitque  flagello." 

And,  exactly  parallel  to  our  text,  Jupiter's  giving  the  signal  to 
the  lightnings  to  play  in  honour  of  Probinus's  and  Olj^brius's 
entering  on  the  consular  office,  Claud,  in  Proh.  et  OJijhr.  Cons. 
205  : 

"  ut  sceptrum  gessere  manu,  membrisque  rigentes 
aptavere  togas,  signum  dat  sunimus  biulca 
niibe  pater,  gratamqiie  facem  per  inane  rotantes 
prospera  vibrati  tonuerunt  omina  nimbi." 

Also  Val.  Flacc.  2.  497  (fable  of  Hesione) 


•  dat  procul  interea  signum  Neptunus  et  ima 
monstriferi  niugii'e  sinus." 


The  signal  spoken  of  in  our  text  is  the  similar  signal  necessary 
for  the  setting  out  of  the  nuptial  procession  to  bring  the  bride 
home.  The  principal  part  of  this  ceremony  consisted  in  the 
carrying  and  waving  of  lighted  torches,  and  chanting  the 
hyme-naeus.  These  follow  on  the  signal  being  given,  the 
flashings  of  the  lightning  representing  the  nuptial  torches,  and 
the  "  ululatus"  of  the  nymphs  the  hymen aeus. 

The  signal  was  either  a  note  of  the  tibia  or  some  such  in- 
strument, or  it  was  the  first  strain  of  the  hymen  aeus  raised  by 
the  pronuba  to  be  taken  up  from  her  and  continued  by  the 
whole  procession.     See  Ovid,  Hcroid.  7.  95  (Dido  speaking)  : 

"  audioram  vocem,  nymphas  xdtdassn  piita\'i. 
Eumenidcs  fati^s  s'tgnu  dvdar  raeis." 


650  AENEIDEA   [160-168  inteeea— nymph. 

On  the  present  occasion  the  signal  was  given  not  by  a  single 
pronuba  only,  but  conjointly  by  two  pronubas,  Juno  and 
Tellus,  the  emblematic  representatives  of  the  only  actual  wit- 
nesses, the  air  and  the  earth. 

FuLSERE  iGNES  ET  coNscius  AETHER,  &c. — Immediately  on 
receiving  the  signal  from  Juno  and  Tellus,  Aether  (personally 
present  no  less  than  Tellus)  lights  the  nuptial  torch  (held  by 
Juno  herself  at  the  marriage  of  Peleus  and  Thetis,  ApoU.  Rhod. 
4.  808)  [compare  Himer,  Omt.  in  Severum  Connub.  20 :  Atttstu) 
Tig  dad  a  fxeyaXr^v.     Claud,  de  Hrqjt.  Proserp.  2.  230  : 

.     .     .     "  nimbis  Hymenaeus  hiulcis 
intonat,  et  testes  firmant  corxoxihia,  Jlammae.^'' 

Id.  de  Quart.  Cons.  Honor.  170  : 

.     ,     .     ' '  nee  certius  rniquam 
hortati  siiperi ;  niiUis  praesentior  AetJier 
affiiit  ominibiis." 

Claud.  Idyl.  7.  35  : 

"  senserunt  elementa  ficlera  ;  pater  affiiit  Aether, 
TcrraciuQ  maternum  sedula  iuvit  onus  "  ]  ; 

and  the  nymphs  (also  personally  present)  raise,  not  a  melan- 
choly cry  or  hoicl,  but,  as  is  perfectly  plain  from  the  manner  in 
which  both  Ovid  [Heroid.  7.  95,  Dido  herself  speaking  : 

"  audieram  vocem  ;  nymphas  uliilasse  putavi ; 
Eumenides  fatis  signa  dedere  meis  ") 

and- Statins  {Sih\  3.  1.  73  : 

.     .     .     "  qualem  Libyae  Saturnia  nimbum 
attulit,  Iliaco  dum  dives  Elissa  marito 
donatur,  testesque  ulnlant  per  devia  nympbae  ") 

refer  to  our  text  and  quote  the  word  ululare  from  it,  the 
nuptial  huzza.  Compare  Hom.  Hymn.  in.  Apoll.  119  (rejoicing 
of  the  goddesses  at  the  birth  of  Apollo)  :  deai  S'  o\o\vt,av 
airaaai.     Also  Aesch.  Sept.  c.  Theb.  253  (ed.  Blomf.)  : 

.     .      .     cTreiTa  <tv 
o\o\vy/jLOV  Lfpoi'  eu/jLevT]  iraiaviaov, 
KXAriviKov  vofxicrfxa  dvarraSos  fio7]S, 
Qapffos  (piAois,  Avovffa  iroKefxiuv  (bofiov. 


160-168  INTEKEA— NYMPH.]       BOOK    IV.  651 

Horn.  //.  6.  SOI  : 

a(5'  oKoKuyr]  vaffai  AOrjur]  x^'-P"-^  aveaxov, 

where  the  Scholiast :  oAoXuyij.  ^wi-jj  Se  uvti]  ywaiKuyv  £u;\;ojUt- 
v(i)v   Oeoig.     Pollux,  1.  28:    to  yap   oXoXv^ai,  Kat  oXoXu^j) 
■)(^pr]aaa&ai,  ettj  jwuikmv.      Ovid,  Hcroul.  3.  117 : 
"  proiiuba  Tisiphone  thalamic  iilulia-U  in  illis" 

(where,  the  ill  omen  being  solely  in  the  word  "  Tisiphone," 
"  idulare  "  corresponds,  as  in  our  text,  to  the  German  yfir^c/;;:^'//). 
Lucan.  C.  261  :  "  laetis  uhdare  triumphis."     Ovid,  Met.  3.  528  : 

"  Liber  adest;  festisque  fremunt  ululatihus  agii." 

Stat.  Theh.  9.  177: 

' '  iam  gaudia  magnae 
testantur  voces,  victorquc  ululatus  aderrat 
auribus." 

Xenoph.  Aiiah.  U  (ed.  Hutch,  p.  252)  :  Y.-naiavit,ov  iravTsc  ot 
oTpaTiojTai  KUi  avrjXaXa^ov,  avvwXoXv^ov  Se  KUi  ai  yvvaiKag 
airaaai.     And  Virgil  himself,  Aen.  11.  662  : 

.     .     .        magnoque  ululaidc  tumuitu 
foninea  exultant  lunatis  agmina  peltis."   . 

Nor  let  it  be  objected  that  it  seems  somewhat  unusual  for  the 
nymphs  to  be  thus  brought  to  rejoice  and  huzza  at  a  marriage ; 
for  not  only  they,  but  the  Nereids,  and  even  wild  Pan  himself, 
are  brought  by  Himerius  [Omt.  in  Seveniiii  Conniih.  20)  to  the 
wedding  of  Severus  :  riyayov  S'  av  eic  fx^v  A9r]v(i}v  rag  Movaag 
.  .  .  Tuc  Nrjprjicac  St  £k  tov  yeiTOvog,  vvfK^uyv  r£  \opovg  kul 
ApuaSwp  r})((t)  kui  Sarupouc  GKipTiovTaq  Kai  llava  (Xvpi(!,ovTa  kui 
TTcivTa  rov  ^Lovvaov  diaaov  £vt£u0£v,  ottov  ra  dpiofXBva  .  .  .  AXXa 

TTOV     flOt     TTUpOeVVJV,     1T0V     §£     IJlBstOV     X°P°'  '      ^i"'*'     '''^^    XoLTTOyv. 

TTapaxwpovtnv  oi  Xoyoi.  AimTw  rig  Sada  niyaXrjv.  o  a.  rig 
rix^iTo.  wSrj  2e  txiTu)  ra  avfxTravTa.  The  Nereids  sing,  even 
while  she  was  yet  a  child,  the  futiu'o  happy  marriage  of  Serena, 
Claudian,  Laiis  Scj-ouic,  70  : 

"  quaequc  relabentes  undas  acstuinquc  sccutac 
in  refluos  vculto  palam  Nereides  ainncs, 
confessao  plausu  dominam,  cccinerc  J'uturls 
auspicium  i/ialainln.^^ 


652  AENEIDEA  [160-168  ikteeea— nymph. 

And  ApoUonius  (see  above)  represents  Juno  as  bringing  for 
the  especial  honour  of  Jason  {Itjaova  Kvdaivovfra)  not  only  the 
nymphs  of  the  mountains,  but  those  of  the  rivers  and  of  the 
woods,  to  officiate  at  his  union  with  Medea ;  while  Valerius 
Flaccus  (2.  536),  going  a  step  farther,  brings  the  very  rivers 
themselves,  and  makes  them  huzza : 

.     .     .     "  Idacaquc  mater, 
ct  chorus,  et  summis  Khdarimt  collibus  amnes.'''' 

Claudian,  too  {Rapt.  Proserp.  11.  361)  marries  Dis  and  Proser- 
pine in  pretty  much  the  same  manner.  Night  is  pro  nub  a,  and, 
like  Terra  in  the  marriage  of  Dido,  permialhj  present;  Hesperius 
corresponds  to  Virgil's  Aether,  and  the  pious  souls  in  Elysium 
to  Virgil's  nymphae  ;  and  at  the  wedding  feast  of  Achilles  and 
Helen,  all  the  Nereids,  all  the  rivers  and  river  gods  of  the 
Maeotis  and  Pontus,  even  Neptune  himself  and  Amphitrite,  are 
merry-makers,  Philostr.  Heroic,  (ed.  Boisson.)  p.  246  :  Kai  yafiov 
E^aKJavTO  acpwv,  nocrtiSfuv  rf  ovroc  kul  AiKJJiTpiT)],  Nt^prjiBsQ  tz 
Kvixiraaai  Kai  oiroaoi  iroTafJiOi  Kai  haiiiovtq  tpx^^^*"  ^*J^  Maiwrtv 
Th  Kai  TOP  UovTov.     Compare  Stat.  Achill.  1.  6Jj.O  : 

' '  sic  ait  et  densa  noctis  gavisus  in  umbra 
tempestiva  suis  torpere  silentia  furtis, 
vi  potitur  votis,  et  toto  pectore  veros 
admovet  amplexus;  risit  chorus  omnis  ah  alto 
astrornni,  et  tenerae  nibuenmt  cornua  liuiac.'''' 

If  every  marriage  was  not  honoiu-ed  by  the  presence  of 
heavenly  visitants,  every  marriage  had  at  least  its  ululare,  its 
whilleleu  of  singing,  dancing,  and  huzzaing,  and  was  only  the 
happier  and  better-omened  the  louder  the  whilleleu  was.  See 
Eustath.  de  Ism.  11,  p.  448  :  ooBi]  yow  iraaa  Tro\ig  .  .  .  opx^v 
fievr)  Trpo  rrjc  TrarrTaBog,  Trpo  tov  vvfX(j)Wvog,  irpo  twv  vvfx(j>i(t)v 
rj/iwr,  wSrjv  ujutvaiov  adovaa,  tirtOaXaixiov  a\aXa(,ovaa, 
KUL  Xafiirpov  ayaXXojUSVJj  yajurjXtov. 

SuMMo  VEKTicE.— These  words  compared  with  the  corre- 
sponding words  of  ApoUonius  (from  whom,  see  above,  the 
whole  scene  is  very  exactly  copied),  at  8'  opeoc  KO/ou^ac 
MfXirrjiou  oju^Ei'£juovTo,  seem  to  determine  the  nymphs  spoken 
of,  to  be,  not  the  Hamadryads  (who  are  separately  mentioned 


160-168  ixTEEEA— xYMrH.J    BOOK  IV.  653 

by  Apolloniiis),  but  the  Oreads  or  mountain  nymplis  :  cu  iluv 
oaai  GKOTTiag  opewv  Xaxov   (ApoUon.  Rhod.  1.  1226). 

Dant  signum  ;   fulsere  igxes  ;    ululari  nt  nymphae. 

Not  three  co-ordinate  acts,  but,  as  shown  by  the  change  of 
tense,  the  two  latter  dependent  on,  and  the  consequence  of,  the 
first.  Telkis  and  Juno  give  the  signal,  and  in  consequence  of 
the  signal  the  lightnings  play,  and  the  nymphs  huzza.  The 
change  of  tense  shows  also  the  quickness  of  the  action :  the  sig- 
nal is  given,  and  the  lightnings  not  merely  play,  but  have 
already  played  ;  the  nymphs  not  merely  huzza,  but  have  already 
huzzaed.  Compare  the  similar  consequence  and  similar  quick- 
ness of  action  indicated  in  vss.  161,  ct  scqq.:  insequitur  nim- 
bus, TYRii  COMITES  petiere;  the  shower  comes  on,  the  company 
in  consequence  not  merely  seeks,  but  has  already  sought,  shelter. 

So  far  all  has  been  prosperous.  The  marriage  planned  and 
desired  by  Juno  for  the  benefit  of  Dido  and  Carthage  has  been 
solemnised  in  the  immediate  presence  of  herself  and  Tellus,  the 
nuptial  torch  kindled  by  Aether  himself,  the  nuptial  huzza 
raised  by  the  nymphs ;  Venus,  so  far  from  placing  any  im- 
pediment in  the  way,  actually  consenting,  and  (at  verse  425) 
giving,  as  it  were,  her  proxy  to  Juno.  But  all  is  insufficient ; 
Jimo's  intentions  are,  as  Yenus  (verse  128)  well  knew  they 
would  be,  all  frustrated  ;  the  Fates  are  more  powerful  than 
she;  what  she  intended  as  the  first  step  towards  the  aggran- 
dizement of  Dido,  and  consequently  of  the  Carthaginian  em- 
pire, is,  as  we  are  informed  in  the  very  next  line,  the  first  step 
towards  Dido's  ruin : 

ILLE  DIES  VRIMIS  LETI  PKIMVSQUE  MALORUM. 

The  report  of  what  has  happened  spreads  far  and  near ;  larbas 
becomes  jealous,  complains  to  Jupiter;  Mercury  is  sent  down, 
Aeneas  hurried  off  to  Italy,  and  unfortunate  and  betrayed  Dido 
(betrayed,  observe,  not  by  Juno,  who  is  herself  disappointed  and 
frustrated,  but  by  Venus  and  Aeneas)  kills  herself  in  despair. 
These  views— so  point-blank  opposed  to  those  entertained  by 
previous  critics— of  the  whole  import  of  the  phaenomena  atten- 
dant on  Dido's  maniage,  were  published  first  in  my  "  Twelve 


654  AENEIDEA        [169-184  ille — tjmbeam 

Years'  Voyage"  (Dresden,  1853),  and  afterwards  in  my  "Ad- 
versaria Virgilian  a  "  {Goiiingen  Fhilologus,  1857).  That  they 
are  now  pretty  well  known  to  scholars,  not,  indeed,  as  my  views, 
hut  as  the  true  interpretation  of  the  Virgilian  meaning,  I  can 
hardly  douht;  the  following  faithful  abstract  of  them  having 
been  published  by  Wagner,  sub  sileutio  nominis  auctorls^**^n  his 
Virgilii  carmina  breviter  enarravit  Philippus  Wagner,  Lipsiae, 
1861  :  '  PRIMA  TELLUS,  autiquissima  deorum,  Hes.  Theog.  U^, 
sq.,  quae  ut  prima  coniugio  iuncta,  parensque  omnium,  et  ipsa 
praesidebat  nuptiis.    Bato  slguo  hunt  ea  quae  continentur  verbis 

FULSERE — NYMPHAE.   FuLSERE  IGNES  ET  AETHER,  /.  €.,   AETHER 

fulsit  ignibus.  Ignes  illi  caelestes  sunt  pro  facibus,  quae  in 
nuptiis  praeferebantur,  laetus  ululatus  nympharum  prohyme- 
naeo.'  "  To  the  English  scholar  they  have  had  the  benefit  of  an 
introduction  in  the  "  Bibliotheca  Classica"  of  a  critic  who  has 
never  been  known  to  forget  the  fundamental  maxim  of  literary, 
indeed  of  all,  morality,  siium  culque,  Prof.  Conington. 

The  lightnings  represent  the  nuptial  taedae,  the  fire  al- 
ways present  at  a  wedding ;  the  njonphs,  the  water,  as  Stat. 
Silv.  1.2.3  (Epithal.  Stellae  et  Violentillae) : 

.  .  .  "  procul  ecce  canoro 
demigrant  Helicone  deae,  quatiuntque  novena 
lampade  solemnem  thalamis  coeuntibus  ignem, 
et  de  Pieriis  vocalem  fontibus  undam.^'' 


169-181. 

ILLE — UMBRAM 


IlLE    dies    primus    LETI  PRIMUSQUE    MALORUM    CAUSA    FUIT   (w. 

169-70). — 111  understood  by  the  commentators  :  "  ille  dies 
PRIMUS  ruiT  leti  et  malorum  und  auch  ille  dies  j^rima  causa 
FuiT  LETI  ct  MALORUM,"  Thiel ;  and  so  Conington  :  "We  might 


169-184  ille—ujiukam]  BOOK  IV.  655 

have  expected  prima  agreeing  with  causa,  but  Yirgil  seems  to 
have  mixed  up  two  expressions,  that  day  was  the  fird  day  of  ruin, 
and  that  day  icas  the  cause  ofruin^  On  the  contrary,  I  think  the 
two  thoughts  are  very  well  distinguished,  if  we  do  not  ourselves 
confound  them  by  taking  leti  for  the  genitive  of  causa,  not  of 

DIES  :    ILLE   DIES  PKIMUS   FUIT  dics    LETI,  ILLE   DIES  PRIMUS  FUIT 

CAUSA  MALORUM.  Analysing  the  sentence  so,  we  are  no  longer 
at  a  loss  to  perceive  either  why  the  word  primus  is  repeated, 
viz.,  because  there  are  two  distinct  propositions,  each  requiring 
its  own  PRIMUS,  or  why  the  repetition  is  in  the  masciJine,  not 
the  feminine  form,  viz.,  because  prima,  inasmuch  as  belong- 
ing to  CAUSA,  would  have  signified  that  day  was  the  first  cause 
of  troubles,  thereby  implying  that  there  were  other  causes  of 
trouble,  whereas  primus,  inasmuch  as  belonging  to  dies,  affords 
the  better  sense  that  first  day  already  spoken  of  was  the  cause  of 
troubles,  implying  sole  and  entire  cause. 

Dies  leti,  as  "  dies  irae,  dies  ilia."  Joel,  2.  31 :  "  The  great 
and  the  terrible  day  of  the  Lord." 

Causa  malorum,  as  Ovid,  Met. 3. 139 :  "causa  luctus."  With 
the  sentiment  compare  Goldsmith,  Vicar  of  Wakefield  : 

"  when  lovely  woman  scoops  to  folly, 

and  finds,  too  late,  that  men  betray, 

what  charm  can  soothe  her  melancholy  ? 

what  art  can  wash  her  guilt  away  ? 

the  only  art  her  guilt  to  cover, 

to  hide  her  shame  from  ev'ry  eye, 
to  give  repentance  to  her  lover, 

and  wring  his  bosom,  is  to  die." 

Milton,  Par.  Lost,  9.  901  (of  Evo,  after  she  has  eaten  the  for- 
bidden fruit)  : 

"  defaced,  defloMcrcd,  and  now  to  death  devote." 
Hoc  PRAETEXIT  NOMINE    CULPAM  (vs.  172). — Compai'C  Ovid, 

Hcroid.  If.  138  (Phaedra  to  Hippolytus)  : 

"  coguato  poterit  nomine  culpa  legi." 

HE.MIY,  AENEIUEA,  VOL.  II.  44 


656  AENEIDEA         [169-184  ille— umbkam 

Culpa  is  as  nearly  as  possible  the  French  faux  pas.  See  verse 
19: 

"  huic  imi  forsan  potui  succumberc  calpae.'''' 

Ovid,  Md.  2.  87  (Phaethon  to  Sol)  : 

"  uec  falsa  Clymene  caljjam  sub  imagine  eclat." 

And  still  more  clearly  and  unequivocally,  Tacit.  Ann.  3.  2If  : 
"  nam  culpa m  inter  viros  ac  feminas  vulgatam,  gravi  nomine 
laesarum  religionum  ac  violatae  maiestatis  appellando,  clemen- 
tiam  maiorum  suasque  ipse  leges  egrediebatur."  It  seems  a 
little  un<fair  towards  Dido  to  designate  even  by  so  gentle  a  term 
of  reproach  as  culpa  the  act  brought  about  by  the  instrumen- 
tality and  direct  interference  of  heaven  itself,  and  our  sympathy 
with  the  unfortunate  victim  of  the  two  designing  goddesses  is 
kindred  with  the  sympathj?-  the  reader  of  Paradise  Lost  feels  for 
unfortunate  Eve 

"  defaced,  deflowered,  and  now  to  death  devote," 

according  to  the  inscrutable  will  of  heaven,  operating  through 
its  agent  of  all  ill.  It  is  curious  to  observe  the  identity  of  the 
morality  in  the  two  cases  so  widely  separated  by  time  and  space; 
and  it  is  not  without  a  sigh  that  the  conclusion  is  forced  upon 
us,  are  we  then  indeed  no  better  than  this  Y  and  is  man  indeed 
everywhere,  and  under  all  circumstances,  essentially  the  same  ? 
Ira   iRRiTATA   DEORUM   (vs.  178). — Compare  Apoll.  Rhod. 

2.  40  :  YwojUEvi]  A<t.     For  the  structure  see  Remm.  on  2.  413 ; 

3.  181. 

Caeli  medio  terraeque  (vs.  184). — Why  in  the  middle 
between  the  sky  and  the  ground  ?  The  answer  is,  I  think,  sup- 
plied by  Val.  Flacc.  2.  119: 

.     .     .     "  ilia  [Fama]  fremens  habitat  sub  nubibus  imis, 
non  Erebi,  non  diva  poli,  terrasquo  fatigat 
quas  datur ;" 

and  still  more  explicitly  by  Ovid,  Met.  1"2.  39  : 

"  orlio  loeus  medio  est,  inter  terrasque  f'retumquc 
caelcstemquc  plagam,  triplieis  coulinia  muudi ; 


206-220  itrrixBR— toksit]       BOOK  IV.  657 

uncle,  quod  est  usquam,  quamvis  regionibus  absit, 
inspicitur  ;  pcuetratque  cava.s  vox  omnis  ad  aures. 
fama  tenet,  summaque  domum  sibi  legit  in  arce  : 


ipsa  quid  in  caelo  reium,  pelagoque  geratur, 
et  tellure,  videt;  totumque  iuquirit  in  orbem." 

In  the  middle  between  heaven  and  earth,  therefore,  that  she 
may  see  what  is  going  on  in  both  places. 


206-220. 


lU  PITER TORSIT 


VAE.  LECT.  (vs.  217). 

suBNixus  \  Pal.,''  Med.  II  [jj.  Ill  Rom.  1469,  1471,  1473;  Strasb. 
1470  (MenteU.);  Yen.  1470,  1471,  1472,  147o,  1486;  Mod.;  Mil.  147J, 
1492  ;  Bresc. ;  P.  Manut. ;  Turneb. ;  La  Cerda ;  D.  Heins. ;  N.  Heins. ; 
Hej-ne;  Brunck ;  Wakef. ;  Pott.;  Jahn  ;  Dorph. ;  Wagu.  (od.  Heyn., 
Led.  Vin/.,  ed.  1861). 

suBXEXus  II  -6\-  (viz.,t  cod.  Basil.  F.  3.  3),  cod.  Leidens.  (Heyne).  HI 
"  Crixemque  M.iDEXTEJi  suBXixuo  :  hoc  est  CKiXEM  ungvientatiun  sub- 
nbciim  habens,"  8erv.  (cod.  Dresd.),  where  sttbxixus  and  subxixum  are 
plainly  errors  of  the  scribe,  and  should  be  suBXEXtrs  and  subnexum 
inasmuch  as  "crtxeji  subnixum  habens"  makes  no  sense;  Isidorus 
("Kedimicula  sunt  (^uibus  mitra  alligabatur");  Grevartius  (£V.  2.  7) ; 
Ruaeus;  Philippe;  Cunningham;  Brindley;  Bask.;  Lad.;  Haupt;  Kib- 
bcck ;  Coniugton. 


*  Tlie  Roman  ^IS.  isdelieient  I'roui  verse  217  inclusive,  as  far  as  tlie  end  of  the 
book. 

t  F.  3.  o:  "  de.srriplii.i  ex  i-d.  Rom.  l^y.i,'"  a  statement  oontradiuted  by  F.  o.  3, 
reading  (as  %vc  assured  ourselves  by  a  second  examination  of  this  passage  when  in 
Basel,  in  18G2)  sib.ne.xl-s,  whereas  the  Rom.  ed.  1473  (printed  l)y  Udalric  Gallus 
and  Simon  de  Lma)  reads  SLiiNixus,  as  \vc  satisfied  ourselves  in  Paris,  Aug.  1SG4. 

44* 


658  AENEIDEA     [206-220  itjpitee— torsit 

NuKC  (vs.  206). — Observe  the  emphasis  in  this  word  :  jioiv  and 
never  before;  thy  worship  having,  until  introduced  hij  me  (see  vs. 
198),  heen  unknown  to  tJie  Maiirusian  nation.  Compare  1.  271  : 
"  cui  nimc  cognomen  lulo,"  and  Peerlkamp's  note  on  that  pas- 
sage. 

Genitor  (vs.  208). — Observe  Virgil's  usual  correctness, 
larbas,  the  son  of  Jupiter  (see  vs.  198),  addresses  Jupiter  not 
(as  Anchises,  2.  691)  with  the  ordinary  term  pater,  a  term  so 
vague  and  general  as  to  be  applicable  by  any  junior  or  inferior, 
to  any  senior  or  superior  (see  2.  2),  but  with  the  proper  and 
distinctive  appellation  genitoe,  (o  'y^vvriaaQ  iraTrip,  Soph.  JEfectr. 
llj.32).  Compare  1.  241  (Venus  to  Jupiter)  :  "  quae  te,  genitor, 
sententia  vertit  ?  "     2.  657  (Aeneas  to  Anchises)  : 

"  mcne  efferre  peclem,  gciiitor,  te  posse  relicto 
sperasti?" 

Maeonia  mentum  mitra  crinemque  madentem  (vs.  216). 
— The  reproach  of  effeminacy  expressed  in  semiviro  in  the  pre- 
ceding line  is  justified  in  mitra  and  crinem  madentem,  the 
mitra  and  perfumed  hair  being  the  costume  of  women.  Com- 
pare Isidor.  19.  31.  4:  "  pileum  virorum,  mitrae  autem /c;;^/- 
naruni.^'  Verba  Achill.  in  Parthenone,  21  (Achilles  on  the  island 
of  Scyros  throwing  off  his  woman's  attire)  : 

"  temiicumque  caput  praelixa  casside  iiiitram 
pellat,  et  in  gracili  decorentiir  tempora  ferro  : 
arma  tegant  nostrum  i^otius,  quam  suppara,  corpus." 

For  a  similar  justification  of  the  same  reproach  see  9.  614  : 

"  et  tunicae  manicas  ct  liabcnt  rediniicula  mitrae. 
0  vere  Phr}'giae,  ncque  cnim  Phrygcs  .  .  . 
.     .     .    sinite  arma  viris  et  cedite  feiTo," 

and  12.  97 : 

.     .     .     "  da  stornore  corpus 
loricamque  manu  valida  lacerare  revulsam 
semiviri  Phrygis  et  foedare  in  pulvere  crines 
vibratos  calido  ferro  iMMrraque  ma  denies.'''' 

Cicero,  Orat.  in  Fisoiieni,  11  :  "  Grabinium  denique  si  vidissent 
duumvirum  vestri  illi  unguent arii,  citius  agnovissent.     Erant 


20G-220  lupiTER— torsit]      BOOK  lY.  6-59 

illi  conipti  capi/li,  et  madentcs  cincinnoriim  fimhriae  et  fluentes 
cerussataeque  buccae,  dignae  Capua,  sed  ilia  vetere." 

SuBNEXUs  (vs.  217). — "  Crijs^em  unguentatum  subnixum  et 
subligatum  babens ;  ant  subnixus,  fidueia  elatus,"  Servius. 
"  SuBxixus  :  Salmasius,  ad  Solinum,  p.  392,  subnexus,  per- 
peram,"  N.  Heins.  ap.  Burmaun.  "  Subnixus.  Sic  membranae 
nostrae,"  Brunck.  "  Habens  subnixum,  i.  e.,  subligatum  mex- 
TUM,"  &c..  La  Cerda.  "  Subnixus,  mento  ac  crine  subnixo, 
MiTRA ;  scilicet  mitra  subligatum  babens  mentum  .  .  .  Potest 
SUBNIXUS  exquisitius  dictum  videri ;  quodcunque  enim  subliga- 
tum sibi  babet  aliquam  rem,  illud  subnixum  ea  re  videri  potest," 
Heyne.  "  Pileo  quodam  iucurvo,  unde  pendebant  fasciae,  quae 
subter  mentum  colligari  solebant ;  itaque  mentum  crinemque 
:\[adentem  subnixus,  i.  q.  mitra  subligatum  babens  mentum," 
&c.,  Wagner.  "Leidens.  cod.  subnexus  .  .  .  sed  alteram  lec- 
tionem  subnixus  recte  defendunt  Heynius,  et  Glronov.  in  Biatr. 
Stat.  c.  54,  p.  543,"  Jabn. 

Perhaps  in  the  wbole  annals  of  criticism  there  is  no  instance 
of  an  equal  number  of  scholars  agreeing,  not  merely  to  accept  a 
solecism  from  the  MSS.,  but  to  defend  it  by  argument,  while 
there  was  at  hand  a  reading  not  only  wholly  unobjectionable 
with  respect  to  grammar,  but  affording  a  better,  clearer,  and 
stronger  sense,  and  at  the  same  time  abundantly  confirmed  by 
the  use  of  the  author  in  other  places.  Subnixus,  having  an 
active  signification,  cannot  by  any  possibility  exist  in  connexion 
with  mentum  ;  and  Yirgil  must  have  written  not  subnixus, 
but,  as  found  in  the  Basel  D  and  Leyden  MS.,  subnexus  ;  a 
reading,  besides,  preferable  to  subnixus  (supposing  subnixus 
possible)  for  these  two  additional  reasons ;  first,  as  presenting 
the  idea  of  suhUgation,  or  tying  underneath,  an  idea  not  at  aii 
expressed  by  subnixus,  as  is  sufficiently  shown  by  Silius's 
"galeamque  coruscis  subnixam  cristis,"  where  the  helmet  (which 
is  below)  is  represented  as  "  subnixa  "  on  the  crests  (which  are 
above)  ;  and  secondly,  as  the  precise  word  which  our  author  has 
elsewhere  used  on  two  very  similar  occasions,  Aen.  10. 137 : 

.     .     .     "  fusos  cervix  oui  lactca  crinef! 
aoeii)it,  et  molli  suhnectens  civcnihis  anvo." 


660  AENEIDEA     [206-220  iupiter— toesit 

Gconj.  3.  166: 

"  ac  primiim  laxos  teniii  de  A'imine  circlos 
cervici  siihiiectc.'''' 

Compare  Copa,  1 : 

"  copa  Syi'isca,  caput  Grala  rcdlmlta  mitcUa.'''' 

Aon.  9.  GIG  : 

"  et  tunicae  manicas,  ct  habent  redinilcula  mitrae." 

Val.  Flacc.  6.  699  : 

' '  at  viridcm  gemmis  ct  Eoae  statnine  silvae 
suhlkjat  extrema  patrum  cervice  tiaram.^'' 

Yal.  Flacc.  2.  102 : 

•  .  .  ' '  neque  enini  alma  videri 
iam  tumet,  aut  tereti  crinem  siihnectitur  awvo, 
sidereos  diffusa  sinus." 

Lucret.  4.  1125: 

"  et  bene  parta  patrum  fiunt  cmademata,  mltrac.'''' 

Statins,  Sih.  5.  3.  115  (Markland)  : 

.     .     .     "  spccieqne  comron  suhnexus  utraque" 

(where,  however,  Grronovms  [Diatrih.  Stnf.)  reads  and  defends 
"  subnixns)."  And  especially  Lucian,  DiaJ.  Door.  18.  1 :  Mirpa 
avadidefxivog  rrjv  KOfxnv.  In  every  one  of  these  places  the  tyings 
of  the  head-di'ess  are  prominently  presented  to  the  view  of  the 
reader.  Compare  also  Aen.  7.  669:  "Herculeo  humeros  innextis 
amictu." 

I  do  not  hesitate,  therefore,  to  discard  from  the  text  a  read- 
ing which,  although  recommended  by  the  vast  majority  both 
of  MSS.  and  of  editors,  bears  a  manifold  falsehood  on  its  fore- 
head, and  to  adopt  a  reading  to  which  there  is  no  other  objec- 
tion than  the  slender  support  afforded  it  by  MS.  authority;  no 
MS.,  so  far  as  I  know,  being  in  its  favour,  except  Basel  D  and 
the  Leyden  MS.  quoted  by  Heyne. 

Famamqfe  fovemus  ixanem  (vs.  218). — Heyne,  Forbiger, 


229-242  SEP— oRCo]  BOOK  TV.  661 

and  Conington  adopt  Serviiis's  first  interpretation,  "  quia  frus- 
tra  te  credimus  mundi  esse  rectorem;"  Wunderlicli  and  Wag- 
ner, Servius's  second,  "quia  me  timm  filium  esse  oonfido."  The 
latter  interpretation  is  undoubtedly  the  true  one,  first,  because 
evidenced  by  the  word  rovEMrs,  less  properly  applied  to  a  mere 
belief  in  a  religious  doctrine,  to  a  mere  theoretical  acknowledg- 
ment of  the  existence  of  Jupiter,  than  to  the  conviction  tliat  he 
was  himself  the  son  of  that  great  being  ;  secondly,  because  the 
reproachful  doubt  that  there  really  existed  any  such  being  as 
Jupiter  has  been  already  and  sufficiently  expressed  in  the  words 

NEQUICQUAM    HORREMUS    and    IXAXIA    MURMURA    MISCEXT  ;    and 

thirdly,  because  the  further  doubt  that  there  was  any  real 
ground  for  his  considering  himself  the  son  of  Jupiter  was 
necessary  to  complete  his  argument :  "I  doubt  that  you  exist ; 
but  if  you  do  exist,  I  am  surely  not  your  son  or  you  would  not 
treat  me  so."* 

ToRsiT  (vs.  220). — Simply  turned,  as  in  Italian  toreorc  and 
torto.     Compare  Dante,  Infern.  13.  C4  •' 

' '  la  mcrctrice,  che  mai  dall'  ospizio 

(li  Cesare  non  torse  gli  occhi  piitti." 

Id.  Purcj.  9.  U5  : 

"  e  il  yiso  m'  era  alia  marina  torfo.'" 

See  Eem.  on  6.  547. 


229-242. 

SED ORCO 


G-RAViDAM  iMPERiis  (vs.  229). — "  Parituram  imperia,  vel  unde 
multi  imperatores  possent  creari,"  Servius.  "  Multos  habituram 
populos  potentes,  quibuscuni  postca  Romani  de  imperio  certa- 


Forcellini,  however,  says  lliat  Xon.  c.  4,   Xo.  193,   inlorprets  tlic  passage  to 
moan  :  "  spem  profuturi  numinis." 


QQ2  AENEIDEA  [229-242  sed— orco 

runt,  Latinos,  Etruscos,  Samnites,  Campanos,"  Wagner  [Praest.) 
This  is  certainly  not  the  meaning.  Aeneas  was  wanted  for  two 
purposes,  (1),  to  rule  Italy,  full  at  present  of  great  and  turbu- 
lent empires  (qui  gravid  am  imperiis  belloque  erementem 
iTALiAM  regeret)  ;  (2),  to  found  a  dynasty  (genus  alto  a  san- 
guine TEUCRI  proderet),  wliich  dynasty  should  rule  the  world 
(totum  sub  leges  mitteret  orbem). 

Gravidam  is  not  to  he  taken  in  the  sense  of  f  oetam,  or  tchich 
should  at  a  future  time  give  hirth  to  entpires,  for  in  that  case  there 
were  no  parallelism  between  the  two  characters  assigned  to  Italy, 
viz.,  at  a  future  time  to  produce  empires,  and  now  roaring  unth  uwrs, 
but  in  the  sense  of  pi  en  am  (as  Hor.  Od.  1.  22.  3  : 

' '  nee  venenatis  gravida  sagittis 
Fusee,  pharetra") 

which  affords  the  excellent  sen&e,Ital//  at  the  present  moment  full 
of  empires,  and  roaring  u-ith  wars,  to  rule  which  empires  and  put 
an  end  to  which  wars  is  the  mission  of  Aeneas;  as  if  Jupiter  had 
said  :  "  a  man  who  should  take  into  his  hands  and  become  the 
head  of  these  warring  Italian  states,  and  whose  posterity  should, 
from  this  imited  Italy  as  a  centre,  extend  its  sway  over  the  whole 
world."  To  understand  imperiis  of  Italian  empires  yet  to  come 
into  existence  is  to  destroy  not  only  this  climax,  but  the  fine 
effect  of  regeret,  by  reducing  the  "  regere,"  the  rule  of  Aeneas, 
from  a  rule  over  the  warring  empires  of  Italy  to  a  rule  over 
Italy  at  war,  and  in  future  time  to  produce  states  which  were, 
and  only  with  extreme  difficulty,  to  be  conquered,  and  conquered 
not  by  Aeneas  himself  but  by  his  descendants. 

Naviget  (vs.  237). — This  imperative  placed  first  in  the  verse, 
and  separated  from  both  preceding  and  subsequent  context  by  a 
complete  pause,  and  therefore  constituting  in  itself  an  entire 
sentence,  is  in  the  highest  degree  emphatic ;  see  Remm.  on  2. 
246  ;  4.  274. 

Et  primum  pedibus,  &c.,  .  .  .  PORTANT  (vv.  239-241). — It 
seems  to  have  been  anciently  the  custom  not  to  wear  shoes  in 
tlie  house,  at  least  not  to  wear  as  strong  and  coarse  shoes  in  the 


244-246  BAT— i^xjbila]         BOOK  lY.  663 

house  as  out  of  it.  Compare  Horn.  Od.  16.  15U  (of  the  swine- 
herd) : 

7]  pa,  Kai  copce  crv^opfiov,  o  8'  eiAsTo  X^P""'  '"'eSiAa' 
SrjffafXfvos  5'  uiro  iroffffi  iroAivS'  tev 

and  Aesch.  Agnm.  953  (Agamemnon  declining  to  -^ralk  on  the 
carpet  Clytemnestra  had  spread  for  him  on  his  return  from  Troy, 
until  he  had  taken  off  his  boots)  : 

oAA'  et  So/cei  croi  TavO\  mrat  ris  apfivXas 
\vot  Taxos,  irpoSovAov  e/xfiaffiv  ttoSos. 

The  custom,  being  general,  is  seldom  noticed,  except  for  some 
particular  reason — in  our  text,  on  account  of  the  singular 
quality  and  marvelous  agency  of  Mercury's  chaiissure. 

EvocAT  oRco  (vs.  242). — Compare  Sam.  1.  28.  15  :  "And 
Samuel  said  to  Saul :  '  Why  hast  thou  disquieted  me,  to  bring 
me  up  ? '  And  Saul  answered :  *  Therefore  I  have  called  thee 
that  thou  mayest  make  known  unto  me  what  I  shall  do.'" 


244-246. 

DAT  SOMNOS  ADIMITQUE  ET  LUMINA  MORTE  RESIGNAT 
ILLA  FRETUS  AGIT  VEiS[TOS  ET  TURBIDA  TRAXAT 
NUBILA 


LuMiNA  MORTE  RESIGNAT. — "  Claudit,  pcrturbat,"  Servius — an 
interpretation  which  we  cannot  entertain  for  one  moment,  in- 
asmuch as  it  is  in  direct  opposition  to  the  constant  use  of  the 
word,  which  is  never  "  claudere,"  never  "  peturbare,"  but 
always  aperire.  Forcellini,  following  the  second  interpretation 
of  Servius,  says  "resolvere  oculos,  labefactata  eorum  structura." 
This  is  equally  inadmissible  as  Servius's  first  interpretation, 
{a)  because  equally  opposed  to  the  constant  use  of  res i guar e, 
and  {b)  because  lumina  mortk  restcjxat  wore  then  but  a  repe- 


664  AENEIDEA  [244-216  dat— xrr.iLA 

tition  of,  and  mucli  weaker  form  of  expression  for,  sub  tartara 
TRisTiA  MiTTiT.  Biimiann,  unable  to  unravel,  would  cut  the  knot, 
and  following  two  MSS.  of  very  inferior  authority,  substitutes 
i-iMiXA  for  LUMiNA,  thus  giving  us  2,  fade  repetition  either  of 

SUB    TARTARA    TRISTIA    MITTIT,    Or    of   EVOCAT    ORCO,    Or   of  both  ; 

and,  not  content  liimself  with  his  own  proposition,  ingenuously 
subjoins  :  "  Qui  melius  se  ex  hoc  loco  expedierit,  illi  lubens 
accesserim,"  Jahn  follows  Servius,  with  only  a  very  slight 
de-\dation:  "  Mihi  placet  ratio,  ocuJo8  morte  cUmdit,  uthuius  ver- 
sus sententia  sit,  ririja  ill  a  dat  somuum  et  mortem.  Resign  at 
enim  poeta  propter  praecedens  adimit  scripsisse  videtur.  Adimit 
ocidis  somnum,  et  denuo  eos  (alio  tempore)  morte  oecludit,"  and 
is  answered  by  the  same  argument.  "  Aperit  i,umixa  in  rogo ; 
in  quo  allusum  ad  morem  Romanorum,"  Turnebus  and  La  Cerda, 
referring  to  the  rite  which  Pliny  has  described,  11.  37  ("Morien- 
tibus  illos  [oculos]  operire  rursusque  in  rogo  patefacere,  Quiritium 
magno  ritu  sacrum,  est;  ita  more  condito,  ut  neque  ab  homine 
supremum  eos  spectari  fas  sit,  et  caelo  non  ostendi"),  and  fol- 
lowed by  myself  both  in  my  "  Twelve  Years'  Voyage  "  and  my 
"Adversaria  Yirgiliana."  "Post  mortem  aperit,"  Jacob  and 
Jjucil.  Aef II.  112.  "  Vom  tode,  vom  todesschlimimer  entsie- 
gelt ;  d.  i.  die  schon  sterbenden  in's  leben  zuriickfiihrt,  nicht 
die  gestorbenen,"  Voss.  "  Hanc  esse  persuasiun  habeo  sen- 
tentiam :  lumina  aperit  iamiam  se  claudentia ;  ut  Mercurius 
dicatur  in  vitam  revocare  iam  morientes,"  Wagner  (ed.  Heyn.), 
an  exposition  to  which,  besides  the  strong  objection  raised  by 
Wagner  himself,  "  nihil  tale  a  ceteris  scriptoribus  [de  Mercvu-io 
seiz.]  traditur,"  there  is  the  no  trifling  obstacle,  that  it  repre- 
sents Mereuiy  as  opening  the  eyes  before  they  are  closed. 
"  Schliesst  die  augen  wieder  durch  den  tod,"  Ladewig.  "  Ape- 
rit oculos  morte  clausos,  s,  revocat  mortuos  in  vitam,"  Wagner 
(1861).  "  I  follow  Henry  in  accepting  Turnebus'  explanation," 
Conington. 

To  all  this  long  list  of  conflicting  opinions  there  is,  besides 
the  objections  to  which  each  is  specially  liable,  the  general  objec- 
tion, that  they  all  represent  our  author  as  interrupting  his  ac- 
count of  Mercury's  office  of  \pvxo7ro1nrog  by  an  account  of  his 


24 1-2 10  DAT— xcbila]  book  IY.  665 

other  office  of  putting  to  sleep  and  awakening,  that  they  all 
represent  our  author  as  speaking  first  of  the  dead,  then  of  the 
sleeping,  and  then  again  of  the  dead  or  dying,  and  that  lumixa 
MORTE  RESiGXAT,  instead  of  being,  as  we  should  expect  it  to  be 
according  to  Virgil's  usual  manner,  a  variety  or  explanation  of 
the  immediately  preceding  somnos  adimit,  becomes  a  varietj'  or 
explanation  of  the  wholly  separated  and  left-behind 

ANIMAS  ILLE  ETOCAT  ORCO 
PALLEXTES,  ALIAS  SUB  TARTARA  TRISTIA  MITTIT. 

Let  US  see  if  it  be  not  possible,  and  very  easy  too,  to  assign  a 
meaning  to  the  passage  which  shall  not  be  liable  to  this  capital 
objection,  and  whether  HejTie  may  not  have  been  {)remature  in 
wishing,  with  his  usual  politeness  however,  the  passage  at  the 
devil :  "  equidem  malim  hemistichium  abesse,  et  lumina  morte 
RESiGNAT ;  quocunque  te  interpretatione  vertas,  sententia  est  a 
loco  aliena." 

I  understand  your  smile.  A  lock  is  not  so  easily  picked 
which  has  baffled  not  Hepie  alone,  but  every  locksmith  of  the 
guild,  myself  included.  Well !  we  shall  see.  Suppose  we  cease 
to  understand  morte  of  the  literally  dead — they  have  been  dis- 
posed of  in  the  two  immediately  preceding  verses  and  we  have 
done  with  them — and  begin  at  last  to  understand  it  of  the  figu- 
ratively dead,  the  sleepers,  those  from  whom  the  god  has  just 
revoked  his  gift  of  sleep  (adimitque  somnos)  .  Those  it  is,  and 
no  others,  whose  eyes  the  god  unseals.  "  You  are  perfectly 
right.  I  have  no  longer  any  difficulty."  Nor  is  there  any. 
LuMTXA  :morte  RESIGXAT  is,  aecordiug  to  om'  author's  usual 
manner,  the  variety  or  explanation  of  somnos  adimit.  There 
is  no  confusion,  no  mixing-up  of  different  pictures,  no  ascrip- 
tion of  a  never-before-heard-of  role  to  Mercury,  who  opens  the 
sleeper's  eyes  as  a  matter  of  course,  and  inasmuch  as  he  adimit 
SOMNOS.  The  train  of  thought  is  plain,  and  easy  to  follow. 
Mercury  puts  to  sleep,  into  a  state  which  so  long  as  it  continues 
is  to  all  intents  and  purposes  a  state  of  death — [compare  Aoi. 
0.  kU  : 

"  occiipat  Aonoas  nditum  custodo  nepiiHu." 


666  AENEIDEA  [244-246  dat— nubila 

Sen.  Here.  Fur.  1072  (Chorus  praying  Sleep  to  conquer  tlie  fury 
of  Hercules) : 

"  pater  o  renim,  portus  vitae, 
lucis  reqiiies,  noctisque  comes, 
qui  par  regi  famidoque  venis, 
placiclus  fessum  lenisqvie  fovens  ; 
paviclum  leti  gemis  hiimanum 
cogis  longani  discere  mortem  ; 
preme  dcvictum  torpore  gravi,"  &c.]^ — 

nay,  which  is  only  not  death,  because  the  god  who  has  put  you 
into  it  brings  you  out  of  it — somnos  adimit  et  lumina  morte 

RESIGN  AT,     i.  e.,    LUMINA    SOIIDIO     Sepultis     RESIGN  AT.       And    the 

parallelism  in  which  the  god's  two  functions  are  placed  is  as 
perfect  as  it  is  striking  :  he  consigns  to  the  real  Orcus  and 
brings  back  from  it :  he  consigns  to  sleep — that  mimic  Orcus — 
and  brings  out  of  it.  Strip  the  passage,  so  understood,  of  Mer- 
cury and  his  caduceufiy  and  you  have  the  Sophoclean  [Aja.r,  675) 
"  all-conquering  sleep  does  not  hold  always,  but  after  a  while 
looses  the  fetters  with  which  he  has  bound  j^ou :" 

ev  S'  o  TrayKparrjs  vttvos 
\vfi  ireS-qtras,  ov5'  aei  Xa^wv  ex^i- 

Still  further.  The  figure  by  which  mors  is  used  in  place  of 
somnus — the  thing  which  so  much  resembles  sleep  for  sleep 
itself — is  the  very  figure  which  is  so  familiar  to  us  in  the  expres- 
sion dead-asleep ;  nor  is  such  substitution  of  the  one  word  or  idea 
for  the  other  in  any  respect  more  objectionable  or  less  justifiable 
than  the  converse  substitution  of  sleep  for  death  in  every  ser- 
mon and  on  every  tombstone.  Add  to  all  which,  (r#),  that  if 
there  be  nothing  (and  what  is  there  ? )  overstrained  in  the  ap- 
plication vernacularly  of  the  term  mortuus  to  the  Hyperbo- 
rean sea  on  account  of  the  so  small  share  it  enjoys  of  the  sun's 
ra3^s,  Priseian,  Pcriegesis,  37  : 

' '  circuit  oceani  gurges  tamen  undique  vastus ; 
qui  quamvis  unus  sit,  plurima  nomina  sumit. 
finibus  Hesperiis  Atlanticus  ille  vocatur ; 
at  Boroae,  qua  gens  fervens  Arimaspa  sub  arrais, 
dicitur  ille  Piger,  neenon  Saturniiis  ;  idem 
Mortuus  est  aliis,  minimo  quod  lumine  soHs 
perfruitur  ;  tardc  radios  nam  suscipit  ortus, 
uubibus  et  crassis  premitur,  nimbisque  gravatur," 


244-246  DAT— nubila]  BOOK  IV.  667 

there  is  a  fortiori  nothing  overstrained  in  the  poet's  application 
of  the  same  metaphor  to  those  whom  the  god  has  with  his  wand 
deprived  not  only  of  sight  but  of  all  sensibility,  and  (l»),  that 
the  identical  metaphor  has  been  applied  by  other  poets  even  to 
those  who  have  lost  no  sense  except  sight  only,  as  Stat.  TJieh. 
1.  li-G : 

"  impi;i  iiun  merita  scrutatus  luniina  dextra 
merserat  aeterna  clamnatum  nocte  piidorem 
Oedipodcs,  longaque  amniam  sub  Dtartc  tonebat." 

LuMiNA  REsiGXAT. — The  Opening  of  the  eyes  is  the  natural 
and  proper  accompaniment,  completion,  or  climax  of  the  act  of 
awakening ;  not  only  because  it  is  on  the  eyes  the  operation  of 
sleep  is  most  remarkable  and  conspicuous  (see  E-em.  on  "mem- 
bra deo  victus,"  9.  336),  but  because,  as  it  is  the  closing  of  the 
eyes  which  is  the  first  sign  of  the  individual's  passing  into  the 
state  of  temporary  death  and  stillness,  so  it  is  the  opening  of 
them  again  which  is  the  first  sign  of  his  retm-ning  out  of  that 
state  into  his  ordinary  state  of  life  and  activity.  So  intimate  is 
this  connexion  of  the  eyes  with  sleep,  that  the  mention  by  a  poet 
of  a  falling  asleep,  or  an  awakening  out  of  sleep,  without  at  the 
same  time  some  mention  of  the  eyes  is  a  rare  occmTence,  and 
that  there  is,  perhaps,  not  a  single  instance  of  the  special  god  of 
sleep  performing  his  function  in  person,  without  some  account  at 
the  same  time  of  the  pains  he  takes  to  close  the  eyes,  "  Pone 
caput,"  says  Somnus  to  Palinurus  (5.  845),  "  fessosque  ocnios 
furare  labori ;  "  and  lest  Palinurus's  sense  of  duty  shoidd  inter- 
fere with  his  obedience  to  the  command 

"  eccc  dens  ramum  Lethaco  rorc  madentem 
vique  soporatum  Stygia  super  utraqiie  quassat 
tempora,  cimctantiqiic  natantia  himlna  mIvU." 

The  relation  between  sleep  and  the  eyes  being  so  close,  so  inti- 
mate, it  is  only  with  the  strictest  physical  as  well  as  mythologi- 
cal propriety  Mercury  is  represented  in  our  text  as  opening  the 
eyes  of  the  sleeper  when  he  awakens  him.  On  this,  as  on  so 
many  other  occasions,  oui-  author  has  followed,  inutdtls  /juifmx/is, 
the  example  of  his  prototype,  who  represents  Mercury  as  com- 
posing (^tXYwi;)  the  eyes  of  the  waking  man  when  he  puts  him 


668  AENEIDEA  [244-246  dax— nubila 

to  sleep,  //.  "2 If.  3U3  : 

ei\€To  5e  palSSov,  rrt  t"  avSpaiv  ofi/xara    OeXyei., 
uiv  e6eAet,  tovs  S'  aure  Kai  virvcaovras  eyeipet- 

Nor  is  this  operation  of  Mercury,  with  his  rod,  on  the  eyes,  a 
mere  accidental  or  indifferent  accompaniment  of  the  act  of  put- 
ting the  individual  to  sleep.  That  it  is  an  essential  part  of  the 
act  is  shown  by  its  being  insisted  on  every  time  the  soporific 
virtue  of  the  rod  is  mentioned,  as,  for  example,  Od.  5.  J^7,  just 
quoted,  and  also  Od.  2^.  2  : 

KaXrjv,  xP^c^^Vj  ^rj  t'  avSpwv  ofLi/aaTa  9i\yeL, 
cov  €9e\fi,  TOVS  5'  auTe  /cat  virvwovras  iyeipn. 

The  Greek  poet  is  not  content  with  saying  :  Mercury,  with  his 
rod,  puts  to  sleep  and  awakens  ;  he  is  more  particular ;  he  sets 
the  sleeping  person  visibly  before  us  in  the  words  composes  the 
e//es,  viz.,  to  sleep.  It  would  have  been  strange  if  Vii'gil  had 
contented  himself  with  generalities  where  his  master  had  entered 
into  particulars.  On  the  other  hand,  Virgil  was  not  at  Hberty  to 
take  the  same  identical  particular  which  his  master  had  taken. 
That  would  have  been  to  Latinize  the  Iliad  and  Odyssey,  to  give 
us  another  Homerus  Latinus.  He  takes,  therefore,  the  particu- 
lar omitted  by  Homer.  His  Merciuy  does  not  with  his  rod  com- 
pose the  eyes,  viz.,  to  sleep,  and  awaken,  but  with  his  rod  puts 
to  sleep  and  awakens,  and  opens  the  eyes  of  the  mimic  dead.  If 
Virgil  owes  to  Homer,  as  Homer  no  doubt  owed  to  a  predeces- 
sor, the  wand  wherewith  to  compose  the  eyes  to  sleep  and  open 
them  again,  he  is  at  least  not  indebted  to  Homer  for  the  extra- 
ordinary— if  the  paradox  be  allowed  me — life,  expression,  and 
poetic  ti-uthfulness  bestowed  on  the  picture  by  the  figurative 
death  he  has  introduced  into  it,  in  lumin a  morte  resignat. 

Perhaps  the  most  striking  example  with  which  antiquity  has 
f lu-nished  us  of  the  actual  application  of  the  Mercmial  wand  for 
the  production  of  sleep  is  in  the  case  of  Argus,  first  made  to 
doze  by  the  sweet  music  of  the  syrinx,  and  then  the  doze  con- 
verted into  profound  sleep  by  the  waving  of  the  wand,  Ovid, 
Met.  1.  682: 


244-246  BAT— iXL-blla]  BOOK  IV.  669 

'*  sedit  Atlantiades,  et  euntoin  multa  loqiiendo 
detiniiit  scrnione  diem,  iunctisqiie  canendo 
vineere  anindinibus  servantia  lumlna  tentat. 
Ille  tamcn  pugnat  molles  evincere  soniiios, 
et  quamvis  sopor  est  ociilorum  parte  receptus, 
parte  tanien  vigilat 


talia  dicturiis  vidit  Ci/lk'uius  omues 
succubuisse  ociilos,  adopertaque  luiuiua  soiiino. 
suppriniit  extemplo  vocem,  Jirmatcine  sojwrcnt 
hingmdd  jjcniiiikois  nicdicata  luinina  fwy^'." 

Who  does  not  see  the  most  ancient  of  all  magnetisers  of  whom 
we  have  any  account  making  the  passes  of  his  wand  before  the 
drooping  lids  of  the  already  dozing  watchman  Y  Who  doubts 
that  those  passes  to  bring  on  the  mesmeric  trance  were  made  in 
the  same  direction  as  the  passes  of  the  mesmerizer  of  the  present 
4ay  ?  or  who  doubts  that  the  passes  made  on  other  occasions 
with  the  contrary  object,  viz.,  to  open  the  eyes  of  (lumina  k?> 
signat),  and  bring  back  from  apparent  death  (morte)  to  life 
and  activity,  those  who  had  been  put  into  the  mesmeric  trance 
by  virtue  of  such  downward  passes,  were  made  in  the  opposite 
direction,  viz.,  from  below  upwards  't 

MoKTE. — Sleep,  under  the  image,  semblance,  or  metaphor  of 
death.  The  absence  of  any  expression  to  show  that  the  word  is 
used  in  this  extended  sense,  has  deceived  all  commentators.  Yet 
such  use  of  it  was  at  least  as  much  to  be  expected  as  either  oiu" 
author's  own  similarly  figurative  use  of  sepultus,  6.  424  : 

'•  occupat  Aeneas  adituui  custode  scpidtu,'''' 

or  Homer's  similarly  figurative  use  of  km^hu,  II.  I4.  ^99  : 

0  5e  <{>r]  K(i}5fLa.v  avaffxuiv, 
V((ppaSi  Ti  TpaxcTffi,  Kai  ivxo/^eyos  (ttos  rjvSa, 

without  word  of  explanation ;  and  a  thousand  times  more  to  bo 
expected  than  that  sleeps — presented,  be  it  observed,  even  by 
Shakespeare  under  the  very  figure  under  which  it  is  presented 
in  oiu'  text — should  be  said  by  that  poet  to  be  murdered  by 
Macbeth  in  his  murdcrinir  Duncan  : 


670  AENEIDEA  [244-246  dat— nubila 

' '  methouglit  I  heard  a  voice  cry :  sleep  no  more, 
Macheih  doth  iiiiirdcr  sleep,  the  innocent  sleep, 
the  death  of  each  day's  life,  sore  labour's  bath, 
balm  of  hurt  minds,  great  nature's  second  coui'se, 
chief  nourisher  in  life's  feast." 

If,  notwithstanding,  the  metaphor  still  seem  to  anyone  too  brief, 
harsh,  and  un-Virgilian,  I  beg  to  refer  (« )  to  verse  529  : 

' '  at  non  inf elix  animi  Phoenissa,  neque  unquam 
solvitur  in  soinnos,  oculsive  aut  pectore  noetem 
accipit,' ' 

where  by  a  metaphor  no  less  brief,  harsh,  and  un-Virgilian  than 
that  by  which  the  immediately  subsequent  morte  in  oiu*  text 
repeats  the  immediately  preceding  somnos,  another  immediately 
preceding  "  somnos  "  is  repeated  in  an  immediately  subsequent 
"  noetem;"  in  other  words,  where  the  night  {i.e.,  the  darkness) 
of  sleep  is  used  as  an  equivalent  and  agreeable  variety  for  sleep, 
just  as  in  our  text  the  death  (/.  c,  the  insensibility)  of  sleep  is 
used  as  an  equivalent  and  agreeable  variety  for  sleep,  and  where 
the  night  {l.  e.,  the  darkness)  of  sleep  is  spoken  of  as  receivable 
into  the  eyes  and  feelings,  just  as  in  our  text  the  death  [i.e.,  the 
insensibility)  of  sleep  is  spoken  of  as  having  sealed  the  eyes ; 
and  (ft),  to  Ovid,  Art  Aniat.  3.  6If7 : 

"  sunt  quoque  quae  faciant  altos  medicamina  somnos, 
victaque  Lcihaea  liimina  nocte  premant," 

where  the  sleep  with  which  opiates  subdue  the  eyes  is  styled 
"Lethaea  nox,"  exactly  as  in  our  text  the  sleep  removed  from 
the  eyes  by  the  passes  of  the  Mercurial  wand  is  styled  "  mors  "; 
and  (e),  to  Cic.  SoDDi.  Scip.  :  "  '  immo  vero,'  inquit,  'ii  vivunt 
qui  ex  corporum  vinculis  tanquam  e  carcere  evolaverunt,  vestra 
vero  quae  dicitur  vita  niot's  est,' "  where  not  only  are  the  dead 
said  '  to  live,'  but  even  life  itself  is  called  death. 

Besignat,  unseals,  i.e.,  uncloses,  opens.  Signare  and  its 
diminutive  sigillare  {'^  ut  sir/ net )'e  aiitem.  ann/o  claadere  est,  ita 
et  sigillare  quoque  pro  eodem  ;  nam  sir/ilium  ex  signo  diminuti- 
vum,  ut  ligillnm  ex  ligno,  tigillum  ex  tigno,^^  Salmasius  de  modo 
Usur.  p.  455,  ed.  Elzev.)  being  the  very  words  used  by  the 


244-246  DAT— xuhila]  BOOK  IT.  671 

Komaus  to  express  the  operation  of  closing  (sealing)  the  dead 
man's  eyes  ("  Hae  pressant  in  tabe  comas,  hae  honina  si(jnant,'"' 
Statins,  Theb.  3. 129.  "  Lex  Maenia  est  in  pietate,  ne  filii  patri- 
bus  luce  clara  sigilknt  oculos"  Yan-o,  in  his  lost  treatise  entitled 
Gemini,  quoted  by  Nonius  Marcellus,  lib.  2.  785),  Virgil  could 
hardly  have  chosen  a  more  proper,  clear,  or  forcible  word  to 
express  the  unclosing  (unsealing)  of  the  eyes  of  the  sleeper,  the 
metaphorically  dead,  than  resignare. 

Ili,a,  referring  back  to  the  parenthesis  hac  .  .  .  resignat, 
shows  that  the  parenthesis  is  carried  on  no  farther  than  this  last 
word  (viz.,  resignat).  Had  the  parenthesis  been  earned  on 
past  RESIGN" AT,  wc  should  not  have  had  ilea,  but  a  second  hac : 

1[AC  EVOCAT,  MITTIT,  ADIMIT,  RESIGXAT,  h((C    FRETUS    AGIT.       The 

change  to  ilea  marks  the  resumption  of  the  direct  narrative, 
broken  off  at  capit. 

Agit  ventos. — The  embarrassment  of  commentators,  and 
especially  of  Servius,  interpreting  this  passage,  amounts  almost 
to  the  ridiculous.  "  Agit  ventos,  non  vocat  aut  transit,  nam 
sequitur.  An  ergo  ducit  atque  moderatur  ?  An  excludit  ac 
pellit?  An  sequitur?  An  ante  se  agit  ne  reflectant.  An  iu 
actu  est?"  Servius.  "  Ut  sessor  agit  equum  quo  vehitur,  ita 
Mercurius  ^■ENTos  AfiiT,  idque  auxilio  vii-gae,  quasi  ilia  ut  freno 
uteretur  ad  ventos  moderandos,"  La  Cerda.  "Agit  ante  se,  quis 
dubitet,  dum  volatu  per  auras  fertiu"  ?  "  Heyne,  Wagner  (1845, 
1849).  "  Agit  ^^emos  erklart  HeiT  Heyne  mit  '  quis  dubitet  ? ' 
ihni  voranzuwehen.  Wozu  das  ?  Hat  denn  der  erklarer  verges- 
sen,  dass  er  nur  eben  vorher  (vs.  223)  den  wind  in  die  jiiigel,  also 
nicht  rovan^  zu  hauchen  bestimmt  ?  agit,  er  treibt,  was  kann  es 
wohl  anders  sein  als,  '  er  bewegt  sie  durch  die  magische  kraft  des 
stabes,  ilim  nachzuwehen  ? '"  J.  H.  Voss,  Mijthol.  Br.  No.  58. 
"Ilea  fretus  agit  ventos,  i.e.,  nimia  celeritate  persequitur, 
et  paene  occupat  praevenitque,"  Donat.  ad  Ter.  AdeJph.  J.  2. 
*'  Illius  ope  impellit  ut  volatum  suum  seeundent,"  Wagner  (ed. 
1861),  doing  me,  as  usual,  the  favour  of  appropriating  .si(h  silen- 
tio,  and  almost  word  for  word  translating,  the  erroneous  inter- 
pretation of  my  "  Twelve  Years'  Yoyage,"  1853. 

Not  one  of  all  these  intcrpivtations,  long  as  is  tlio  list  of  them, 

HE.NKV,  ALMJIKKA,    ^0L.  11.  Ij 


672  AEN'EIDEA  [244-24C  uat— xumla 

is  as  I  Uiiiik  the  right  one  ;  not  one  of  all  these  commentators 
has  hit  the  nail  upon  the  head,  or,  as  a  Koman  would  have  said, 
"  rem  tetigit  acu."  Mercury  does  not  drive  the  winds  before 
him  f"  AGiT  ante  se,  quis  dubitet  ?"),  for  to  whatpui'pose  should 
he  so  drive  them  ?  Sent  upon  a  message,  how  would  it  further 
him  to  drive  the  winds  before  him  ?  They  would  arrive  before 
him,  that  is  all.  Neither  does  Mercmy  draw  the  winds  after 
him  ("bewegt  sie  ihm  nachzuwehen"),  for,  first,  how  is  this 
agere  ventos  ?  and,  secondly,  he  is  not  an  inert  ship,  which 
in  order  to  move  onward  must  be  blown  onward,  but  a  winged 
flying  god    (see  vs.  239,  talaria  quae   sublimem  aijs   sive 

AEQl  ORA     SUPRA    SEU    TERRAM    PORTANT  ;    246,    VOLANTS  ;    255, 

"voLAT ;  256,  volabat).  The  picture  of  Mercury  preceding 
the  winds,  blown  by  the  winds  from  behind,  like  a  ship  in  full 
sail,  has  indeed  been  presented  to  us  by  Statins,  TJieh.  1.  ,?.9.? 
(Jupiter  to  Mercury) : 

.     .     .     ' '  (|uarc  inipiger  ales 
portanten  prucccde  Jiutoe,  Cylleiiia  proles, 
a  era  i)er  liquidum  ; " 

but  who  of  my  readers  will  accept  as  from  the  hands  of  Virgil 
such  picture  of  the  nimble  fljang  god,  the  speedy  messenger 
par  e.vcellence,  passive  like  a  ship,  and  driven  before  the  winds  P 
Neither  does  Mercmy  pursue  and  try  to  get  before  the  winds, 
"  persequitur,  et  paene  occupat  praevenitque," — an  explanation 
which,  however  well  it  may  suit  with  the  notion  of  nimbleness, 
suits  not  at  all  with  the  notion  of  being  bound  for  a  particular 
spot,  from  which,  instead  of  towards  which,  the  winds  might 
happen  to  be  blowing.  To  which  must  be  added  that  it  is  not 
as  going  faster  than,  and  overtaking  and  getting  before,  the 
winds,  but  as  going  as  fast  as  the  winds  (rapido  pariter  cuji 
i-UAMixE  portam),  he  is  represented  verse  241.  Neither  does  he 
ride  upon  the  winds,  as  a  horseman  on  a  horse,  using  at  the  same 
time  his  wand  as  a  bit  ("  ut  sessor  agit  equum  .  .  .  ilia  ut  freno 
uteretur"),  for  he  is  flying,  using  his  talaria,  not  seated.  How 
then  ?  how  is  he  placed  with  respect  to  the  winds  ?  what  use 
does  he  make  of  them 't  in  what  manner  does  he  dl•i^■e  them  with 
his  wand  fiLLA  eretus  agit  ventos)  ?     Put  our  author's  words 


244-246  BAT— xubila]  BOOX  TV.  073 

together,  and  tliej  giw  us  the  wliole  picture.  First,  he  calls  the 
winds  (vocA  zephyros),  next  he  flies  down  (labere  pexxis), 
viz.,  by  means  of  his  talaria  (talaria  nectit)  ;  the  talaria 
carry  him  (portant)  with  swiftness  equal  to  that  of  the  winds 
(RAPiDO  PARiTER  CUM  flamixe)  ;  with  his  rod  he  drives  the 
winds  (agit  vextos),  and  so  dri^-ing  with  his  rod  the  winds, 
sails  or  swims  or  floats  through  the  turbid  sky  (turbida  traxat 
xubila).  All  these  separate  items  put  together  make  up  the 
simple,  intelligible,  consistent  picture  of  Mercmy  flying  by 
means  of  his  talaria  down  from  heaven,  on  the  winds,  as  we 
say,  supported  and  borne  on  by  the  winds,  which  he  drives 
(agit,  urges  to  greater  speed  and  at  the  same  time  directs)  with 
his  "  vii'ga,"  used  as  the  emblem  or  instrument  of  his  authority, 
or  both,  in  the  same  way  as  a  rider  drives  (agit,  lu'ges  on  and 
directs)  with  his  whip  the  horse  on  which  he  is  mounted,  or  a 
charioteer  the  currus  in  which  he  is  carried;  in  the  same 
manner  as  a  general  drives  (agit,  urges  on  and  directs)  with 
liis  truncheon  the  troop  in  the  midst  of  which  he  is  marching, 
or  as  the  captain  or  admiral,  with  a  handkerchief  or  handflag 
(agit,  urges  on  and  directs)  the  ship  or  fleet  which  is  carrying 
him,  or  in  the  midst  of  which  he  is  moving  forward.  In  this 
picture,  their  respective  proper  uses  are  assigned  both  to  the 
TAi-ARiA,  the  winds,  and  the  wand.  By  means  of  the  tai.aria 
the  god  flies,  by  means  of  the  winds  the  effect  of  the  flying 
TALARIA  is  increased  without  increased  exertion  on  the  part  of 
the  god,  by  means  of  the  wand  the  speed  and  direction  of  the 
flight  are  regulated  at  the  god's  pleasure.  We  may  compare 
Mercury  thus  using  the  double  motive  power  of  his  own  talaria 
and  the  winds  to  a  steamboat  of  the  present  day  using  both 
paddles  and  sails,  impelled  forward  by  its  own  exertion  (that  of 
its  paddles),  while  at  the  same  time  that  exertion  is  rendered 
more  efi:'ectual  by  a  fair  wind.  The  "  virga "  with  which 
Mercmy  regulates  both  the  dii'ection  and  the  force  (=  the 
speed)  of  the  winds  coixesponds  to  the  sails  and  rudder  by 
the  various  positions  of  which  the  effect  of  the  winds  on  the 
boat  is  regulated.  Unfortimately  for  our  comparison  the  steam- 
boat is  not  in  the  sky  but  on  tlie  water.     Imagine  it  in  the  skj-, 


671  AENEIDEA  [244-246  dat— mmula 

and  the  parallelism  is  complete.     Compare  Ovid,  2Iet.  1.  673  : 

.     .     "  patria  love  uatiis  ab  arce 
deailit  in  terras  ;  illic  tegimcnque  removit, 
ct  positit  pennas  ;  tantiimmodo  virt/a  retenta  est  : 
kdc  c/ffif,  lit  pastor,  per  devia  rura  capellas," 

where  the  same  Mercury,  who  in  our  text  ill  a  fretus  agit 
VENTos,  "  hac  agit  capellas;"  and  where,  the  Mercury  being  the 
same,  and  the  wand  the  same,  there  can  be  little  doubt  that  the 
"  asrit "  is  the  same  also,  so  far  as  the  different  circumstances  of 
the  case  permit.  But  Ovid's  ^^  agit "  is  drives  (impels  forward 
and  at  the  same  time  directs)  as  with  a  rod  or  switch,  therefore 
Virgil's  AGIT  is  drives  (impels  forward  and  at  the  same  time 
directs)  as  with  a  rod  or  switch ;  and  Vii'gil's  illa  fretus  agit, 
driirs  {i.e.,  impels  forward  and  at  the  same  time  directs)  with  his 
wand :  the  sole  difference  between  the  two  cbivings  being  that 
Ovid's  Mercury  drives  that  which  is  before  him,  Virgil's  that 
which  is  under  him,  that  which  is  bearing  him  up,  that  on 
which  he  is  flying,  verse  223  : 

VADE  AGE,   \ATK,    VOCA  ZErHYKOS  ET  LABEllE  PENNIS, 

"call  the  zephyrs  and  fly  down,"  i.e.,  "fly  down  on  the  zephyrs." 
Obej'ing  which  command,  Mercury  calls  the  zephyrs  and  flies 
down  on  them,  driving  them  on,  as  he  flies  down  on  them,  with 
his  caduceus,  and  so  tlrbida  tra>'at  nubila,  floats  or  swims 
across  the  tm^bid  sky.  Compare  also  Ennod.  Carin.  1.  U  (Epith. 
Maximi)  (of  Cupid)  : 

''  ille  \'olat  celeri  tr;i!uuis  ])L'r  unbila  veiito  " 

[he  (Cupid)  ilies,  floating  through  the  sky,  on  a  swift  wind], 
where  the  parallelism  is  so  perfect  that  the  passage  seems  to  be 
a  paraphrase  of  our  text.  Sen.  Here.  Ftir.  5  (Jvmo  soliloquiz- 
ing) : 

"  tcllus  colcnda  est ;  pelliccs  caelum  tonenl. 
hinc,  Arctos  alta  parte  glaciaUs  poll 
sublime  classes  sidus  ArgoUcas  eg  it. 
hinc,"  &c., 

where  xlrctos  which  does  not  go  near  the  Argolic  fleet,  or  even 


244-240  nvT— xubila]  BOOK  lY.  OTo 

leave  the  sky,  but  only  serves  as  a  beacon,  or  light-house,  "  agit 
Argolicas  classes."     Find.  Pt/fh.  10.  66  (ed.  Boeckh)  : 

(pikfctiu  (piKfovT  ,  ayoou  ayovra,  Trpocppovois 

(translated  by  Boeckh  :   "  amans   amantem,   ducens  ducentem 
amice").     Also  Sil.  3.  488: 

"  nullum  vcr  usquam,  nullique  aestatis  honorcs. 
sola  iugis  habitat  diris,  sedesque  tuetur 
peq^etuas  dcformis  hlems  ;  ilia  undique  tmhes 
hue  atras  nr/it  et  mixtos  cuui  grandine  iiimbos,''^ 

where  "  hiems"  drives  the  gloomy  clouds  and  the  hail  and  tlio 
rain  from  all  quarters  round  to  the  Alps. 

In  order  still  further  to  realize  the  picture  presented  by  agit 

VRXTOS    ET    TURBIDA    XUBILA    TRANAT,    WO     mUSt    reCOllect    that 

ao-p,  age,  age,  corresponding  to  the  French  r/I/rz,  a/lrz,  allcz, 
and  our  own  English  go  on,  gd  oit,  and  the  vulgar  g'  out  o'  that, 
was  the  word  of  exhortation  commonly  used  by  the  rider  to  his 
horse,  by  the  driver  of  the  chariot  to  his  team,  and  by  the  hor- 
fafor  remigiim  to  his  rowers.  Keeping  this  in  mind  we  see 
Mercury  flying  along,  borne  by  the  winds,  which  he  directs 
and  at  the  same  time  urges  to  despatch  both  by  the  flourish  of 
liis  cadiicpus  and  by  his  incessantly  repeated  age,  age,  age. 
Exactly  in  the  same  sense  in  which  Mercury  is  described  in  our 
text  as  "  agens  ventos,"  Juno  is  described,  10.  634,  as  "  agens 
hiemem,"  driving  a  storm  which  she  uses  at  the  same  time 
as  a  vehicle  (viz.,  as  a  chariot) ;  and  Iris  is  described,  9.  18,  as 
'' nubibus  aetam,"  =  agens  nubes,  i.e.,  driven  on  the  clouds 
-  driving  the  clouds,  /.  e.,  making  use  of  the  clouds  as  a  vehicle. 
These  are  less  poetic  times,  and  our  language  is  less  meta- 
phorical, yet  the  images  of  riding  on  the  clouds  and  riding  on 
the  wings  of  the  wind  are  familiar  to  us,  and  tliere  are  few- 
readers  of  English  poetry  who  can  have  forgotten  Thomson's 
charming  invocation  to  Spring  to  descend  on  our  plains  : 
"  vailed  in  a  shower  of  shadowing  roses."  How  much  more 
graphic  the  flying  messenger  of  heaven  borne  along  by  the 
winds  whom  he  directs  at  the  same  time  and  urges  on  with  his 
'' virga"  and  oft  repeated  age,  age,  ago! 


070  AENETDEA  [244-246  dat  -xurila 

Et  turbida  tranat  nubila. — That  nubila,  generally  clouds, 
is  here  not  used  in  that  sense,  but  in  the  sense  of  shy,  viz.,  the 
locality  of  the  clouds,  appears  first  from  the  adjunct  turbida, 
a  useless  adjunct  to  nubila  understood  to  mean  clouds,  the 
clouds  being  always,  and  by  necessity  of  nature,  turbida  ;  and 
secondl}'-  from  7.  690  : 

"  eeu  quondam  nivei  llquula  inter  iixhlla  cycni," 

where  the  epithet  "  liquida "  clea)-,  transparenf,  is  absurd  and 
contradictory  unless  we  understand  "nubila"  to  be  used  not 
in  the  sense  of  clouds,  but  in  that  of  sJi//  ;  and  thirdly,  from  the 
precisely  similar  use  of  "  nubibus  "  in  the  sense  not  of  clouds, 
but  of  shy  (the  locality  of  the  clouds),  5.  525  :  "  liquid  is  in  nuhi- 
hus  arsit  arundo."  Turbida  nubila  in  our  text  is,  therefore, 
turbid  shy,  turbida  being  added  to  nubila  to  enhance  the 
magical  power  of  the  rod,  fret  us  on  which  the  messenger  is 
able  to  swim  or  float  across  not  merely  the  sky,  but  even  the 
tiu-bid  sky,  i.e.,  when  the  way  through  the  sky  is  impeded  by 
clouds — a  thoughtful  prevision  of  the  poet,  inasmuch  as  the 
messenger  had  been  but  a  sorry  messenger  who  could  travel 
only  in  clear  weather.  There  is,  as  I  think,  a  similar  use  of 
"nubila,"  (r#),  Gcorrj.  U-  106  (of  the  bees)  :  "  his  sese  per  inania 
luihila  librant "  [the  void  sky,  the  skiey  void],  where  the  bees 
are  described  as  balancing  themselves  with  a  ballast  of  little 
pebbles  "  per  inania  nubila,"  and  where  (inasmuch  as  the  sky 
is  more  inanis  than  the  clouds)  iJic  void  shy,  the  shiey  void, 
affords  a  better  picture  than  the  void  clouds,  the  cloudy  void. 
There  is  also  a  similar  use  of  "  nubila,"  (l»),  Stat.  Theb.  1.  310: 

"  neo  mora  ;  sublimes  raptim  per  inane  rolatns 
carpit,  et  ingenti  designat  i/iif/ifa  gyro," 

where  shy  affords  a  better,  wider,  more  open  field  for  mighty 
gyration  ("  ingenti  gyro  ")  of  the  same  Mercury  than  clouds. 
Also,  (e),  Stat.  Theb.  1.  ooO  (of  Ganymede's  dogs)  : 

"  frustraqne  sonantia  laxant 
era  canes,  umbramqne  petnnt,  et  niihihi  latrant," 

where  not  clouds,  but  a  elvfir  xhy.  must  be  meant,  else  there  would 


2ir)-2.)n  TAMQITF.— CON.]  P.OOIv    lY.  077 

be  no  "  umbra  "  of  (fanymede  for  his  dogs  to  run  after.     And 
(V/),  line  177  of  the  present  book  : 

"  ingrcditiirque  solo,  ot  fapiit  iiitor  iinh'ihi  comlit," 

where   "niibila''    is   the  translation   of  the   Homeric    iwniivu) 

TuRBiDA. — The  s/,//,  xuBiLA,  is  said  to  be  turbid  in  the 
identical  sense  in  which  the  Italians,  using  the  selfsame  word, 
say  the  moon  is  turbid,  as  Groldoni,  Pamela ':  "  La  luna  e  tor- 
bida,"  where  we  would  say  the  moon  is  overcast,  muddy,  or 
even  turbid,  and  where  the  expression  is  equally  correct  whether 
understood  literally,  viz.,  of  the  actual  moon,  or  emblematically, 
of  the  mind,  typified  by  the  moon.  See  Eemm.  on  o.  525  ; 
6.  437. 


246-253. 

lAMQUE  VOLAXS  APICEM  ET  LATERA  AKDUA  CERXIT 
ATLANTIS  DURI  CAELUM  QUI  VERTICE  FULCIT 
ATLANTIS  CTNCTUM  ASSIDUE  GUI  NUBIBUS  ATRIS 
riNlFERUM  CAPUT  KT  VENTO  PULSATUR  ET  I:\IB1M 
NIX  HUMEROS  INFUSA  TEGIT  TU.M  FJ-IMINA  :MENT0 
PKAECIPITANT  SENLS  ET  GLACIE  RIGET  IIGRRIDA  BARHA 
II IC  PRIMUM  PARIBUS  NITENS   CYLLENIUS  ALIS 
CONSTITIT 


Atlantis. — This  is  not  a  personification  of  the  mountain  Atlas, 
but  a  description  of  the  transformed  king  Atlas — of  the  moun- 

tiiin  under  its  former  liuman  character.     Tlierefore  'vs.  25<'*^'  : 

MATEKNC)  VKMKNS  A  I!  AVO  CVI.I.EMA  TKOLKs 

[^imt  from  Mount  Atlas,   hid  from  tlie   man  Atlas,  Mercury's 


078  AEXEIDEA  [2 16-2o3  lAMaiE— cox. 

graudfatlier].  Compare  Ovid's  account  of  the  transformation, 
corresponding  almost  word  for  word  with  our  text  [Met.  U-  657) : 

"  quantus  erat,  inons  factus  Atlas:  iam  barba  comaeque 
in  silvas  abeimt :  iuga  siuit  himierique  manusq\ic. 
quod  caput  ante  fuit,  suninio  est  in  monte  cacnnicn  ; 
ossa  lapis  fiunt.     Turn  partes  auctus  in  omnos 
erevit  in  immensum  (sic,  di,  statuistis)  et  omno 
cum  tot  sideiibus  caelum  requievit  in  illo." 

Compare  also  Val.  Flacc.  5.  411 : 

.     .     .     ' '  stat  f  crreus  Atlas 
oceano,  genibusque  tumens  infringitur  unda  : 
at  medii  per  tcrga  se7iis  rapit  ipse  nitentes 
altus  cquos." 

The  historical  description  agrees  with  the  poetical  (Solinus,  Polf/- 
J/istor,  '2li)  :  "Atlas  mons  e  media  arenarum  consurgit  vastitate  ; 
et  eductus  in  viciniam  lunaris  circuli,  ultra  nubila  caput  con- 
dit :  qua  ad  oceanum  extenditui',  cui  a  se  nomen  dedit,  manat 
fontibus,  nemoribus  inhorrescit,  rupibus  asperatur,  squalet  ieiu- 
nio,  humo  nuda  nee  herbida  .  .  .  vertex  semper  nivalis  .  .  .  apex 
Perseo  et  Herculi  pervius,  ceteris  inaccessus :  ita  fidem  ararum 
inscriptio  palam  facit." 

Iamque  volans,  &c. — In  order  to  account  for  Mercury's 
descent  to  Carthage  by  way  of  Atlas,  Voss  [Mi/fhol.  Brief.,  vol.  1, 
p.  27)  supposes  that  the  god  left  heaven  by  the  western  gate,  to 
Avhich,  of  course,  Atlas  on  the  earth's  western  limits  {TTn^^a^nv 
tv  yatrjc,  Hesiod,  Theog.  518)  was  the  nearest  elevation.  Adopt- 
ing this  supposition,  we  perceive,  it  is  true,  a  reason  for  Mercmy's 
taking  Atlas  in  his  course,  that  mountain  lying  directly  between 
the  western  gate  of  heaven  and  Carthage.  But  the  view  taken 
by  Voss  is  too  narrow,  matter-of-fact,  and  prosaic.  Atlas  is 
chosen  for  Mercury  to  alight  on,  not  as  lying  directly  in  the 
way  between  the  western,  or  any  other,  gate  of  heaven,  and 
Carthage,  but  as  that  point  of  the  earth's  surface  which  presents 
itself  first  on  the  descent  from  no  matter  what  part  of  heaven  to 
no  matter  what  part  of  the  earth.  Mercmy  sets  out  from  heaven 
1  )ound  for  tlie  earth.  What  point  of  the  earth  should  so  soon 
}>resent  itself  as  "  caelifer  Atlas,"  that  Atlas  on  whose  slioiilder 


246-2o;3  lAMQUE— c.LN.]  BOOK  IV.  079 

si3ins  the  sky  with  all  its  biu-ning  stars  (G.  797)  ?  Mereurv 
makes  for  it,  alights  on  it,  and  considers  his  joui^uej  performed, 
Carthage  being,  in  comparison  of  the  distance  he  has  made,  just 
at  hand,  washed  by  the  sea  which  washes  the  mountain's  foot. 
The  choice  of  Atlas  for  Mercury  to  descend  upon,  in  preference 
to  Olympus,  or  Caucasus,  or  Aetna,  or  any  other  mountain,  was 
peculiarly  proper  for  two  other  reasons  also,  first  on  account  of 
the  blood  relationship  (vs.  258,  materno  vexiexs  ab  avo),  and 
secondly,  on  account  of  the  inaccessibility,  loneliness,  and  not 
too  well-known  situation  of  the  moimtain,  and  the  consequent 
mystery  attaching  to  it.  See  Solin.  P oh/hist.,  quoted  above  : 
"  Apex  Perseo  et  Herculi  pervius,  ceteris  inaccessus  ; "  Lucret. 
5.  36  : 

"  propter  Atlanteum  littus,  pelagique  severa, 

quo  neque  noster  adit  qiiisquam,  nee  barbarus  aiidet." 

NiTENs  (vs.  252). — "II.  1.  de  volatu,  pro:  sHsfiiiens,  Uhrcoifi 
so  in  aere,''^  Forbiger,  Thiel,  Heyne.  I  think  not.  Neither  in 
the  expression  nitens  pedibus  (Hom.  Od.  5.  899  :  eTrsiyofxa- 
vog  TToaiv),  alluded  to  in  the  above  interpretation,  nor  in  the 
expression  nitens  alis,  is  the  meaning  "  se  sustinens "  (viz., 
in  pedibus  rel  in  alis)  ;  but  the  meaning  is  nitens  (cum) 
pedibus,  (cum)  alis,  making  muscular  exertion  with  feet, 
A\-ith  wings,  exerting  feet  or  wings,  performing  the  motion  of 
lifting  and  putting  down  the  foot,  of  expanding  and  closing  the 
wing.  Compare  Ovid,  Fast.  1.  5Go  (of  Hercules  breaking  into 
the  cave  of  Cacus)  : 

"  iiititiir  hie  hicmris  (eaeliim  quoqiie  sederat  illis), 
et  vastiim  motu  coUabefactat  onus" 

[^tiot  supports  himself  with  his  shoulders,  or  poises  himself  on 
liis  shoulders,  hut  makes  muscular  exertion  with  his  shoulders, 
pushes  with  his  shoulders].     Id.  Met.  U.  361  (of  Salmacis)  : 

"  denique  nitenlcm  conti'a,  elabiqne  volentem 
implicat,  iit  serpens  qiuun  regia  sustinct  ales  " 

[making  a  muscular  exertion  against,  struggling  against]. 


680  AENEIDEA  ['24r,-2o;i  iamquk— cox. 

Paribus  nitens  alis  constitit,  po'/orminc/  [viz.,  during  his 
flight]  t/io  motion  of  expand'uKj  and  elodng  Ids  eren  /rings,  /ringing 
his  '/ra/j  as  we  would  say,  stood  stilt.  The  nitens  refers  not  to 
the  moment  in  which  he  stood  still,  hut  to  the  time  of  his  flight, 
the  time  during  which  he  was  flying,  exactly  as  "  volvens," 
1.  309,  refers  not  to  the  moment  when  Aeneas  resolved,  but  to 
the  time  preceding  his  resolution — a  use  of  the  present  par- 
ticiple arising  less  from  the  want  in  the  language  (except  in 
the  so-called  deponent  verbs)  of  a  past  participle  active  than 
from  the  appropriateness  of  the  present  participle  to  express 
an  action  which,  although  past  at  the  moment  the  new  action 
begins,  has  yet  continued  up  to  that  very  moment,  and  merges 
in  the  new  action. 

Parujus  alis. — "  Leni  rolatu ;  cogita  de  eo  temporis  me- 
mento, cum  inhibetur  volatus,  ut  subsidat  ales,"  Heyne.  "^,r- 
pansis  tantummodo,  non  commotis ;  quippe  leni  utitur  volatu 
demittens  se  ad  terram,  prorsus  ut  aves  sidere  volentes.  Iridi 
(9.  14)  satis  est  ad  volandum  expandere  tantum  alas  aequali- 
ter,"  Wagner  (ed.  1861).  The  explanation  is  altogether  and  in 
every  respect  erroneous.  The  smooth  motion  of  a  bird  alighting 
with  expanded  wings,  which  are  not  flapped,  but  only  held  out, 
extended  as  the  bird  lets  itself  down  through  the  air,  descends 
through  the  air  by  its  own  gravity,  is  expressed  not  by  pares 
alae,  but  by  alae  non  commotae.     See  5.  216  : 

.     .     .     ' '  iiiox  aere  Ifips//  qnlcto 
radit  iter  liqriidiim,  ccleres  urque  com  movet  alas" 

Avhere,  if  anywhere,  we  should  have  had  pares  if  the  smooth 
descending  motion  without  flapping  of  the  wings  had  been 
expressible  by  that  word.  But  it  is  not  expressible  by  that 
word,  and  accordingly  that  word  is  not  used.  Even  without 
going  bej'ond  our  text  it  is  clear  that  pares  as  applied  to  alae 
signifies  something  very  different  from  "  expansae  tantummo- 
do, non  commotae,"  for,  first,  it  is  joined  with  nitens,  which 
always  signifies  exertion,  especially  the  exertion  which  is  used 
in   motion,   and  par   rxcettence  that  kind  of  exertion   which  is 


2 10-2.53  lAMQUE— (ON.]  r.OOK  lY.  OSl 

used  in  the  motion  of  limbs,  as  2.  443  :  "  postesque  sub  ipsos 
iiituntur  gradibus ;"  12.  386  : 

'■'  altemos  longa  itltciiletn  cuspide  gressiix.''^ 

And  secondly,  liow  or  in  what  respect  are  wings  which  are  held 
out  "expansae,  non  commotae,"  more  pares  than  wings  which 
are  flapped  ?  Is  not  the  parity  of  the  wings  the  same  whetlier 
they  are  flapped  together  or  held  out  motionless  together  ? 

In  what  sense,  then,  are  the  wings  of  Mercury  in  our  text 
"  pares  "  (paribus  nitens  cyllenius  alis)  ?  I  reply,  in  the 
sense  in  which  all  wings  are  pares ;  Mercury's  wings  are  "pares" 
in  the  sense  in  which  Iris's  wings  are  "  pares,"  5.  657  : 

"  cum  dea  %q  j^orlbHs  per  caelum  sustulit  r'^(,<f," 

and  9.  14  : 

"  dLxit  et  in  caelum  ^^c'if'iis  se  sustulit  atis,^^ 

where  it  will  be  observed  the  goddess  is  not  alighting,  but  soar- 
ing upwards,  exactly  the  action  in  which,  if  in  any,  the  wings 
are  not  steadily  spread  out  ("  expansae,  non  commotae"),  but 
most  agitated,  most  rapidly  flapped.  Eut  why  apply  either  to 
Mercury's  wings  or  the  wings  of  Iris  an  epithet  common  to 
all  wings  ?  Why  so  insist  on  a  character  in  which  there  is 
nothing  extraordinary  ?  Mercury's  wings  and  Iris's  wings  are 
"  pares  "  only  in  the  same  sense  in  which  the  wings  of  any  bird 
are  pares,  pares  at  any  moment,  whether  ascending,  or  alight- 
ing, or  soaring  in  mid  heaven.  The  reason  I  think  is  plain,  viz., 
because  it  is  by  this  character  wings  are  contrasted  with  limbs, 
the  locomotion  of  birds  with  the  locomotion  of  other  animals. 
The  wings  of  birds  when  they  fly  are  pares,  move  both  together 
at  the  same  instant  and  with  like  force,  are  expanded  and  con- 
tracted simultaneously,  and  so  in  the  most  striking  manner 
contrast  with  the  locomotive  organs  of  other  animals  which 
alternate  their  action,  the  right  leg  being  put  forward  while 
the  left  remains  behind,  and  the  left  being  put  forAvard  while 
the  right  remains  behind.     Therefore  we  have  Mercury  niikn's 


G82  AENEIDEA      [2.36-203  hald— iiumerls 

PAKiBUs  ALis  when  descending,  and  Iris  "  tollens  se  paribus 
alis  "  when  ascending,  right  and  left  wings  in  both  cases  being 
equally  "  pares,"  equally  balanced,  moving  exactly  alike  and  at 
the  same  moment  on  the  opposite  sides  of  the  body. 


256-263. 

HAUD  ALITER  TERRAS  INTER  CAELUMQUE  VOLABAT 
LITTUS  ARENOSUM  LIBYAE  VENTOSQUE  SECABAT 
MATERNO  VENIENS  AB  AVO  CYLLENIA  PROLES 
UT  PRIMIJM  ALATIS  TETIGIT  MAG  ALIA  PLANTIS 
AEXEAN  FUNDANTEM   ARCES  AC  TECTA  NOVANTEM 
CONSPICIT  ATQUE  ILLI  STELLATUS  lASPIDE  FULVA 
ENSIS  ERAT  TYRIOQTTE  ARDEBAT  MURICE  LAENA 
DEMISSA  EX  HUMERIS 


VAU.  LECT.  (vv.  256-258). 
nAUD— PROLES    I    Vat.,*    Pal.,    MeiL       III    P.    Mamit.  ;    D.   Heins.  ; 
N.  Heins.  (1670);  Philippe;  Bninek  ;  Wakef.;  Pottier;  Lad.;  Haupt. 

HAUD— J'KOLES  OMITTED   OR    STIGMATIZED    III    Wagner  (ed. 
Heyn.,  Led.  Virff.,  and  ed.  1861);  Ribbeek. 


*  ERCAELUMQ,-    VOLABAT 

YAE-  VENTOSQUE  SECABAT. 

The  preceding  part  of  both  lines  is  torn  away,  and  the  next  page,  which  shoukl  com- 
mence with  MATERNO,  is  Wanting.  Eibbeck's  statement  that  the  MS.  contains  the 
first  word  of  the  first  of  the  three  lines,  viz.,  hax'd,  is  incorrect.  That  word  not 
only  is  Avanting  in  the  MS.  at  present,  but,  as  appears  from  Bottari's  work,  was 
wanting  even  in  the  time  of  Bottari. 

[The  following  is  an  exact  copy  of  the  words  in  Bottari's  transcript  of  the  Vat. 
Fr.: 

TER  .  CAELUMQUE  VOLABAT. 

YAE  VENTOSQUE  SECABAT.— ,t.  f.  d.] 


2.56-263  Hvi-n— Hi-MKKis]        BOOK  lY.  683 

VAJ!.  LECT.  [pniirt.,  .\[t.]  (vs.  256). 

voLABAT       III  Brimck;   Weichert ;    Voss  ;  "^'agn.  (1861) ;  Ribb. 

VOLABAT    •    HI    P.  Maniit.  ;    D.  Heins.  ;    X.  Heius.   (1670)  :    Philippe  ; 
Heme  ;  Wagn.  (ed.  Heyn.)  ;  Lad. 

LEGEBAT    III  "VVakef. 


TAB.  LECT.  (vs.  257). 

AKExosTJii  AC  LiBYAE    I  2Icd.    (RABERENOSYM,   ACLYBYAE,*     the 
BE  after  HA  being  crossed  out).     Ill  Wagn.  (ed.  Heyn.) 

ARENOSUM  LIBYAE    III  P.  Manut.  ;  D.  Heins.  ;  N.  Heins.  (1670) ;  Heyne; 
Wakef.;   Voss. 

AKEXO.SUM  AD  LIBYAE  I  Pal.  (originally  AO  altered  into  AD).    Ill  Brunek; 
Weichert:   Lad.:    Ilaupt  ;  Wagn.  {Pretest.);  Kibb. 


StELLATUS     lASl'IDE     FULVA     EXSIS     ERAT     (VV.    2G1-262). — Not 

studded  or  -slarred  irith  Jasper,  but  hacin;/  at  the  end  of  the  handle 
a  hioh  of  Jasper  ivhieh  shone  like  a  star.  See  Salmas.  ad  Spart.  in 
Adrian.  For  a  print  of  a  Freiich  rapier  having  a  round  knob 
or  ball  at  tlie  end  of  its  hilt,  see  Douee,  Illastrations  of  Shake- 
speare, vol.  1,  p.  453  ;  and  see  "Transactions  of  the  Society  of 
Antiquaries,"  vol.  12,  p.  21'j,  for  representations  of  two  iccddi)i(j 
Iniires,  at  the  end  of  the  handle  of  one  of  which  there  is  a  single, 
and  at  the  end  of  the  handle  of  the  other,  a  double  round  knob 
(/.  e.,  two  round  knobs). 

Laena  (vs.  262). — The  season  being  winter  (vv.  193,  309), 
Aeneas  has  on  his  winter  cloak.  That  the  xXaivu  was  a  thick, 
wai-m,  heavy  muffle,  worn  in  the  winter  season,  appears  from 
llom.  Od.  U.  500,  521,  530;  II  16.  22J/. ;  10.  133,  and  the 
proverb  iv  dtpti  tj/i;  x^aivav  KaTuTpif^eig,  applied  to  a  person 
whose  art  is  unreasonable.  That  the  laena  was  the  same  ap- 
pears from  Martial's  epigram  "  Laena,"  and  cmiously  enough 


*  The  C  is  plainly  a  currcctiou,  and  seems  to  liave  been  oiiginallv  a  iiantn\- 
letlci ,  such  ns  1  or  E. 


gg^  AENEIDEA       [256-263  HAti) — humeiiis 

from  the  modern  Italian  proverb  :  "  fabbricate  la  vostra  clena 
mangiancb^  i  cocomeri,"  that  is  to  say,  "  prepare  your  winter 
dress  while  the  weather  is  still  warm  ;"  in  other  words,  "make 
provision  before  you  feel  the  want."     See  Hem.  on  6,  301. 

Demissa  ex  humeris.— Not  by  any  means  hanging  from /m 
shoulders,  but  kf  dou-ti  off  his  shoulders,  lowered  so  as  no  longer 
to  eorer  his  shoulders,  viz.,  in  the  same  way  as  ladies  now-a-days 
sometimes  wear  their  shawls,  let  doicn  behind,  and  only  hept  hij 
the  arms  from  falling  of.  Ex,  as  usual,  expresses  the  change 
of  position:  from  off  ihe  shoulders  ;  no  longer  in  its  usual pluce 
on  the  shoulders,  but  let  down  (demissa),  ex,  of  them.  Contrast 
8.  460  : 

"  (hmlxso  ah  laeva  paiitlieiae  terga  rctorqiiens," 

where,  there  being  no  leaving  of  the  shoulder  exposed,  but  the 
panther's  skin  continuing  to  hang  from  the  shoulder,  it  is  ab 
which  is  used,  not  e,e. 

[t/iliter]  Demissa  ex  humeris. — 'Not  let  of  his  shoulders,  or 
fallen  down  so  as  no  longer  to  eorer  his  shoulders,  but  equivalent 
to  "  demissa  ab  humeris,"  8.  460,  and  meaning  simply  hanging 
from  his  shoulders,  depending  from  his  shoulders.  Compare 
Philostr.  Ejyist.  7  (in  Orphei  statuam) :  kui  ttettXoc  Kara  vidtov 
a({>iTog  tig  Gipvpa  k a r ), £ / .  Stat.  Silr.  1. 1. -^o  (of  the  statue  of 
Domitian) : 

"  it  Irrf/o  (hiiiimi  chlamys  :  latus  ciiso  qiiicto 
scciiriim." 

Apul.  Met.  11.  '2k.  (Hildebr.)  :  "  et  [qu  ?  r,r]  humeris  dependebat 
pone  tergum  talorum  tenus  pretiosa  chlamyda."  Pendere  is 
><ometimes  followed  by  a  similar  ex  in  place  of  the  ordinary  ab, 
as  Vitruv.  5.  10  :  "  ex  eo  clipeum  aeneum  Qoi&ih  pendeat .'^ 


27;3-L>84  xix— sumat]  BOOK  IV.  685 


273-284. 

yV.C SUM  AT 

I'Ai:.  i.Ecr.  (vs.  -rri). 

NKC — LAJ50KEM  III  1'.  Mauut.  ;   1).  Heius. ;    X.  Heius.  (1(370)  ;    Philippe; 
Hcyne  ;  Biunck  ;  TTakef.  :  "Wagn.  (ed.  Heyn.,  Lcrf.  J'l'rf/.  and  Praest.) 

NKC-  LABORKM    OMITTED   I  Pill,  Jled.    II  cod.  Canon.  (Bntler). 

XEC— LABOKEM  OMITTED  OR  STIGMATIZED  III  Lad.;  Kaupi ; 
Ribbeck  ("  Monatsber.  der  Bcrl.  Akad.,"  IHoi,  p.  3d). 


IvESPKE  and  UEHENTUR  (vv.  275,  276)  are  Loth  highly  em- 
phatic, particularly  dehexluh,  the  first  word  of  a  verse  and 
at  the  same  time  the  last  word  of  M^ereury's  speech,  and  fol- 
lowed by  a  complete  pause.  "\Ve  may  suppose  hoth  words, 
especially  the  last  and  parting  word,  accompanied  by  a  signifi- 
cant action  :  are  his  rUjldfuJ  due  and  mmt  he  his.  See  Remm.  on 
2.  246  ;  4.  22,  237. 

Asr.vNiuM  suRGEXTEM  (vs.  274),  theme;  spes  heredis  iui,[ 
(=  lulum),  variation  :  exactly  corresponding  to  1.  543,  "  genus 
liiimanum,"  theme  ;  "  mortalia  arma,"  variation. 

HeU,  quid  AG.Vr  !^  quo  XUXC  REGIXAM  AMBIRE  EUREXTE.At 
AVDEAT    AEFATU  ?    QUAE     PRIMA    EXORDIA    SUMAT  ? "  Exjllica  : 

iucertiis  est  quid  agat,"  Wagner — an  explanation  so  insuffi- 
cient as  to  be  worse  than  none.  To  be  sure,  Aeneas  is  uncer- 
tain— and  he  must  be  a  dull  reader,  indeed,  who  does  not  know 
that,  Avithout  being  told  by  a  commentator — but  what  the  reader 
Avants  to  know  is,  not  whether  Aeneas  is  uncertain  or  not,  but 
what  it  is  he  is  uncertain  about,  and  why  the  poet  does  not  tell 
us  that  at  once  and  in  plain  terms,  without  going  about  the 
bush  witli  so  many  questions,  questions  which  if  they  are  to  bo 
asked  at  all  should  be  asked  by  the  reader,  not,  surely,  by  the 
poef,  who  knows  from  the  beginning  all  about  it,  the  whole 
btorv.     Tliis  is  whai  ihe  reader  would  be  obliged  (o  the  com- 


686  AENEIDEA  [273-284  xkc— st-mat 

mentator  to  tell  him,  not  to  tell  liim  twice  over  (for  immediately 
after  the  "  incertus  est  quid  agat,"  explanatory  of  heu  !  quid 
AGAT,  we  have  a  second  "  incertus  est  qrin  agat,"  explanatory 
of  ATQUE  :  "  Oratio  ita  per  particiilam  atque  continuatur  quasi 
praecesserit  incertus  ed  quid  agat")  that  Aeneas  is  uncertain. 
The  commentator  having  failed  in  this  his  bounden  duty,  I, 
who  have  always  a  sort  of  Quixotic  fellow-feeling  for  the  dis- 
tress of  the  outraged,  will  endeavour  to  come,  as  I  have  so  often 
come  before,  and  hope  so  often  to  come  again,  to  the  rescue,  and 
explain  both  matters  to  the  perfect  satisfaction  of  the  intelli- 
gent and  polite,  but  sometimes  withal  rather  too  liable  to  be 
puzzled  and  not  a  little  inquisitive,  reader.  First,  then,  Aeneas's 
uncertainty  is  not  whether  he  shall  obey  the  divine  ordinance 
or  not — that  question  never  enters  into  his  head  at  all,  for  not 
even  father  Abraham  himself  knew  better  than  father  Aeneas 
that  divine  commands  explicitly  conveyed,  whether  in  dreams 
or  otherwise,  are  to  be  obeyed  in  the  first  instance,  there  being 
time  enough  afterwards  for  examination  of  them  in  their  moral 
bearings,  if,  indeed,  such  examination  need  ever  be  made  at  all, 
and  is  not  mere  supererogation,  or  at  most  and  at  the  very  out- 
side amusement  for  commentators  and  people  of  that  class,  who 
have  so  much  superabundant  good-for-nothing  leisure  on  their 
hands — but  Aeneas's  puzzle  is  whether  to  take  French  leave,  as 
wo  say  now-a-days,  or  to  seek  an  audience  of  the  queen  and  tell 
her  that  he  is  going,  that  he  has  received  a  command  from 
heaven,  and  holds  himself  no  longer  bound  by  moral  obliga- 
tion of  any  kind,  not  even  by  his  love,  and  is  going  forthwith, 
will  be  off  the  very  next  day,  to-morrow,  as  soon  as  it  is  light. 
And  so,  I  hope  I  have  satisfied  my  reader  on  the  first  point.  Let 
me  now  see  if  I  cannot  equally  satisfy  him  on  the  second.  These 
questions,  then,  this  heu  quid  agat  ?  this  quo  affatu  !''  this 
QUAE  PRIMA  EXORDIA  ?  are  by  no  means  a  going  about  the  bush, 
evince  not  even  in  the  slightest  degree  a  desire  to  shirk  or  evade 
telling  the  whole  truth,  but  they  are  a  direct  appeal  to  the  in- 
telligence, candom',  and  congenial  feeling  of  the  reader : — What 
is  he  to  do  ?  You  see  his  position  ;  away  he  must  go — leave 
everything,  Dido,  Carthage,  Africa,  everything,  and  proceed  on 


285-294  ATQL-E— JK.DLs]  BOOK    IV.  687 

his  heaven-appoiuted  way,  but  lio^\',  how  sot  about  it  i  llo%v 
break  it  to  the  queen  ?  how  dare  (audeat)  to  come  round  her 
(aaibire)  ?  how  begin  so  as  to  get  her  to  listen  ?  Not  that  the 
poet  expects  answers  to  his  questions,  or  that  the  questions  are 
put  solel}'  to  the  reader,  not  equally  to  himself,  to  anyone ;  they 
are  spontaneous,  unpremeditated  expressions  of  his  own  feel- 
ings, of  his  own  sympathy  with  the  embarrassment  of  his  hero, 
the  mere  unbiu'thening  of  his  own  mind ;  answering,  however, 
at  the  same  time  the  rhetorical  purpose  of  placing  before  the 
reader  not  the  mere  uncertainty,  but  the  almost  stand-still,  the 
almost  absolute — to  use  a  vulgar  expression — fix  in  which  Aeneas 
finds  himself,  and  out  of  which  he  at  last  extricates  himself  by  a 
flight  as  dishonourable  as  it  was  sure  to  be  approved  of  by  the 
grand-nephew  of  the  deserter  of  Cleopatra. 


285-294. 

ATQUE — MODUS 


VAIL  LEVI.   (vv.  28.3-286). 

A.TQUK — VERSAT  I  Mod.  HI  P.  ]\Ianut.  ;  D.  Heins.  ;  X.  Heins.  (1670) ; 
Weichert ;  Wakef . ;  Philippe;  Pottier;  Wagn.  (ed.  Hejn.,  Led.  Vivj/., 
and  Pnu'nt.). 

ATQUE— VERSAT  OMITTED  OR  UTIGIIATIZED  III  Hcyne  ; 
Brunck ;  Haiipt. 


VAM.  LECT.  (vs.  28(J). 
IX— VERSAT    1    i'at.   {(I.  in.  .sec.) 
ijf— VKHSAT  OMITTED  I  Pul. 
IX— VERSAT  OMITTED  OR  STIGMA  TIZEIJ.     Ill  Lad.  ;  Itibheck. 


HKNKV,  AIONKIDEA,    VOL.  11.  46 


6^8  AENEIDEA         [285-294  axule— ^iodls 

AtqUE    ANIMUM    nunc    HUC    CELEREM,    nunc    DIVIUIT    ILLUC;     IN 
FARTESQUE  RAPIT  VARIAS,  PERQUE   OMNIA  VERSAT. A  judgment 

as  unfavourable  to  our  autlior  as  favourable  to  liis  great  proto- 
type has  been  very  generally  founded  on  a  comparison  of  these 
two  lines  with  Homer's  ciavdixa  fxt^jun^fjiK^v  and  daitiofievoQ  kutu 
tivjxov  ^Lx^a^Lu.     Commentator  after  commentator,  pointiug  to 
these  two  lines  and  the  Homeric  phrases,  has  exclaimed  :  see 
how  brief  and  terse  the  Greek,  how  languid  and  tedious  the 
Latin  poet !    Never  was  there  false  conclusion  drawn  from  falser 
premises.     There  is  no  parallelism  at  all  between  the  passages. 
Homer  describes  the  choice  between  two  things,  and  may  easily 
despatch  it  in  a  hardly  greater  number  of  words;  Virgil  describes 
not  the  choice  between  two  simple  alternatives,  but  the  selec- 
tion of  one  way  of  acting  out  of  an  injfinite  number  of  ways,  all 
equally  difficult,  and  requires,  therefore,  many  words.     Homer 
should  be  concise,  in  order  quickly  to  despatch  a  short  and  easy 
business ;  Yirgil  should  be  slow,  the  business  being  long  and 
difficult.     And  so,  I  will  venture  to  say,  it  is  always  the  case  in 
all  these  instances  in  which  Virgil's  prolixity  is  contrasted  to  his 
disadvantage  with  Homer's  brevity.   If  Virgil  is  so  often  longer- 
winded  than  Homer,  it  is  solely  because  he  has  more  to  say  and 
says  more.     The  people  for  whom  he  wrote  mainly  and  in  the 
first  instance,  the  critics  by  whose  judgment  he  was  willing  his 
poems  should  stand  or  fall,  were  persons  not  to  be  satisfied  with 
the  bare  bold  outline  alone,  the  strong  and  massy  strokes  which 
were  all  that  Homer's  less  civilized  audience  could  appreciate. 
They  required,  besides,  the  fine  touches,  the  delicate  second  shad- 
ino-s  which  distinguish  the  writings  of  Virgil  from  those  of  all 
who  preceded,  no  less  than,  with  the  single  exception  of  Milton, 
from  those  of  all  who  followed  him.     The  Virgilian  thought  of 
our  text  may  with  more  propriety  be  compared  with  the  irfjoq 
Toaavrag  (ppovTidag  ^Ept^OjUEvoc  of  Lucian  [Micyl.  et  Gall.  22), 
an  expression  brief  enough  indeed,  but  failing,  on  account  of  its 
very  brevity,  to  set  forth  that  which  is  so  graphically  set  forth  in 
the  two  lines  of  Virgil,  viz.,  the  continually  renewed  effort  which 
the  mind,  disappointed  in  its  last  effort,  makes  to  find  an  issue 
in  a  new  direction.     Let  those  who  find  fault  with  the  prolixity 


21)8  OMNIA— xniExs]  BOOK  IV.  (j^Sg 

of  Virgil  express  here  or  anywhere  else  the  fulness  of  his 
thought  more  brielly  in  their  own  language.  Let  them  try. 
I  am  greatly  mistaken  if  their  brevity  does  not  turn  out  to  be 
mere  curtailment.     See  Rem.  on  the  same  words,  8.  19. 

Classem  aptent  (vs.  289),  rig  the  ships,  viz.,  with  masts  and 
sails  ;  arm  a  far¥.nt,  prepare  oars,  as  1.  556. 

Arma  parent. — *'  Waffen  bereit  zii  halten,"  Voss.  I  think 
not,  but  oars  :  first,  because  it  is  plain  from  the  whole  context 
that  what  was  in  Aeneas's  mind  was  not  a  forcible,  but  a  quiet, 
secret  departure  or  Hight ;  secondly,  because  in  the  account  of 
the  preparations  actually  made,,  verse  397,  there  is  no  mention 
whatever  of  arms;  thirdly,  because  arma,  when  occiu'ring  else- 
where in  a  similar  context,  always  means  oars,  and  not  uu7ifar// 
arms.    See  Rem.  on  5.  15,  and  compare 

"  remigium  s applet,  socios  simul  instruit  annis,'' 

where  it  is  scarcely  possible  to  doubt  that  "  armis  "  means  oars. 

TeMTATURUM   AUITUS   ET  UUAE    MOLLISSIMA    l'A>DI   TEMPORA, 

etc.  (vv.  293,  294).— Compare  Terent.  : 

'"  in  tempore  ud  cam  vcni,  quod  rerum  omnium  est 
primum." 


298. 

OMNIA  TUTA  TIMENS 


"  Amans  enim  porpetuo  ducitur  metu,  etiam  si  tuta  sint  omnia," 
Donatus.  "  Deest  ciiaui ;  nedum  ilia  quae  timebat  [h'f/c  ([uae 
timeri  debebant],"  Serv.  (ed.  Lion).  "  Etiam  tuta,  nedum 
formidanda,"  Ascensius.  "  Scheu  vor  dem  sicheren  selbst," 
Voss.  "  TiMENs  etiam  quae  minime  timenda  erant,"  AVagner 
(18G1).     "Fearing  every  safety,  much  more  every  danger — a 

■16  • 


(J90  AENEIDEA  [298  ojima— timexs 

uatm-al  exaggeration  of  the  unquiet  suspiciousness  of  love," 
Conington.  I  object  to  this  interpretation,  first,  that  it  has  not 
been  even  so  much  as  attempted  to  be  supported  by  a  single 
parallel  ;  and,  secondly,  that  it  is  in  point-blank  contradiction 
to  the  facts  of  the  case,  Dido  not  only  not  being  a  timid,  sus- 
picious lover,  fearing  everything,  both  what  was  to  be  feared 
and  what  was  not  to  be  feared,  but  bold,  resolute,  and  high- 
minded,  and  with  the  most  perfect  undoubting  confidence  in  the 
object  of  her  affection,  as  testified  only  six  lines  previously  by 
no  less  an  authority  than  that  object  itself  : 

QUAXDO    Ol'TIMA    DIDO 
NESCIAT,    ET    TANTOS    RVMPI    NON    SPEKET    AMOKES*. 

To  ag"i*i*c»  with  the  total  absence  of  suspicion  from  the  cha- 
racter of  Dido,  to  agree  with  Aeneas's  own,  only  this  \ery 
moment  uttered,  declaration,  to  agree  with  Dido's  sudden  bur^t 
of  passion  on  hearing  the  news 

(eADEM  IMPIA  I'AAIA  lUKEXTl 
DETULIT,  ARMARI  C'LASSEM  CUUSUMQUE  PAKAllI. 
SAEVIT  INOPS  ANIMI,  TOTAMUUE  INCENSA  PER  I'RHEM 
BACCHATUR,  aUALIS  COMMOTIS  EXC'ITA  SACRIS 
THYIAS,  UBI  Al'DITO  STIMULANT  TRIETERICA  RACCHO 
OKGIA,  NOCTURNUSQrE  VOCAT  CLAMORE  C'lTHAERON. 
TANDEM  HIS  AENEAN  COMPELI.AT  VOCIBUS  ULTRO  : 
DISSIMULARE  ETIAM  SPERASTI,   PERFIDE,  TANTUM 
POSSE  NEE  AS,  TACITISQUE  MEA  DECEDERE  TERRA?  CtC, 

every  word  indicative  of  instantaneous  transition  from  complete 
repose  to  extremest  alarm),  tlio  iiieaiiiiig'  of  our  text  not  only 
cannot  be  that  assigned  to  it  by  the  commentators,  but  must  be 
the  very  opposite  ;  and  the  very  opposite  it  is,  viz.,  that  Dido's 
only  ground  of  uneasiness  is  that  things  are  too  safe,  going  too 
smooth;  she  fears  (timers)  the  perfect  safety  (omnia  tuta) 
which  she  sees  about  her,  viz.,  such  perfect  safety  without  even 
the  slightest  ground  for  susj)icion  as  Aeneas,  on  the  point  of 
issuing  from  the  cloud,  sees  about  him,  1.  587,  "  omnia  tuta 
vides ;"  the  only  difference  between  the  two  "  omnia  tuta,"  the 
two  perfect  safeties,  beiug  that  the  one  is  the  object  of  Aeneas's 


208  o:*ixr.v— ttmkxr]  P.OOX  IY.  691 

vision,  and  the  otlier  of  Dido's  fear.  Compare  Seneca,  TroaiL 
269  : 

"  modorata  chirant ;  quoqne  Fortuna  altius 
evexit  ac  levavit  humanas  opes, 
hoc  se  magis  siipprimere  felicem  decet, 
variosque  casus  tremcve,  mrfneiitcm  deos 
nlm'wm  favenfcH  ;  " 

also  the  story  of  Polycrates'  ring,  Herodot,  Thalia ;  the  excla- 
mation of  Philip  of  Macedon,  when  he  received  three  joyful 
accounts  in  one  day:  12  Sai/.iov,  fj.8Tpiov  n  rovroig  amOsg  cAar- 
rw/ua  (Plutarch,  Coiisol.  adAjJoIlo)}.  5)  ;  the  reflection  of  Chiniene 
(Corneille,  Cid,  1.  2)  when  informed  that  her  father  had  given 
his  entire  approbation  to  her  marriage  with  Don  Rodrigue  : 


Schiller's 


"  il  senible  toiitefois  que  mon  amo  troiiblee 
rcfuso  cette  joic,  et  s'en  trouve  accablee  : 


dnruin  in  deinen  frohliolieu  taf>'ou 
fiirchte  dcs  uufi'liicks  tiickisoho  ufihe," 


of  which  fine  passage  see  the  whole  {Braiif  ran  Ift'ssina,  near  the 
end)  ;  and  (quoted  by  Forbiger  in  confirmation  of  the  above  in- 
terpretation adopted  by  him  from  my  "  Twelve  Years' Voyage") 
Iscanus,  Bel/.  TroJ.  o.  I^J^l  : 

.     .     .     "  ilia  fidom  visis  nunc  orcdula  donat, 
nunc  negat,  amissumque  putans  complexa  marituni, 
omnia  certa  fiiiicf,  et  nil  tauicn  ansa  fat(>ri 
armatum  prohibere  pai-at." 

This  interpretation  of  omnia  tuta  tiimexs  and  that  wliich  I 
liave  given  (see  Rem.  on  verse  419)  of  "  Hunc  ego  si  potui  tan- 
tum  sperare  dolorem,  et  perferre,  soror,  potero,"  are  confirmatory 
of  each  other.  The  commentators  have  confounded  two  widely 
different  expressions,  omnia  time  re  and  omnia  tuta  ti- 
mere — the  former  meaning  to  fear  erorythinr/  (as  Pint,  do 
Suprvftf/f.  cap.  8  :  ov  (pofteirai  OaXarrav  o  jir]  ttXewj',  ouoe  ttoXj- 
HOv  o  /i)j  rrroarfKO/jfi'OC,  ouof  \i]rrT(t<j  o  ojicoupad',  (nidi  (TVKr»(j)a\'-ii}' 

O   TTEl/fJC)   OJ'Of   <pU<)VOV    O   lSllOTt]Q,   OuSe    (TtKTjLlOV    O    £J'    VctXaTldC,    OVOi 

Kspavvov   o   cv  AiOio'^Piv'   o   ot    Oeovc    ^tcnog  TraiTo   OfStf,   y>ji', 


no-?  AimETDEA         [302-314  TnYiAs— fugis 

OuXuTTav,  a(pa,  ovpavov,  (TKOTog,  ^u)q,  KArjSoi'O,  o-twTrrjv,  ovHpov, 
Ovid,  IJp.  19.109  (Hero  to  Leander)  : 

"  omnia  sed  rereor  (qiiis  enim  secunis  amavit?)"), 

the  latter  to  fear  hrcause  there  seems  nothing  to  fear.  Unfortu- 
nately little  light  is  thrown  upon  the  meaning  of  the  words  by 
Venantius  Fortunatus's  quotation  of  them,  Toeni.  J.  6  (ad  Feli- 
cem  Episeopum  de  dedicatione  ecclesiae  suae) : 

' '  tempore  qui  longo  aclventu  pendcbat  in  isto, 

despiciens  aliud,  hoc  erat  omnis  amor  ; 

omnia  tut  a  timeiis,  suspecto  in  tramite  vitae, 

ne  prius  iret  iter  quam  daret  ista  Deo." 

For  EADEM  iMPiA  FAMA,  &c.  (vs.  298),  Compare  Corip.  Johann. 
G.  loff : 

' '  coniugis  interea  miserae  pervenit  ad  aures  ^ 

haec  ea<lom  pinnata  dncis."       ^ 


302-314. 

THYIAS — FUGIS 


VAR.  LECT.  (vs.  302). 

TTiYAS  I  Meil.  Ill  Sen',  (cod.  Drcsd.)  ;  Maerob.  [Sat.  h-  5)  ;  Etitj-ch. 
("  THTAS  non  THYIAS,  in  cod.  Lindem.") ;  Jul.  Seal.  [Toet.  ^>.  15) ; 
P.  Manut. 

THYIAS  I  Vat.  (THY  AS.  Impossible  to  determine  what  letter  has  for- 
merly existed  in  the  now  vacant  space  between  Y  and  A.  The  appear- 
ance is  rather  that  of  an  erasure  with  a  sharp-pointed  instrument  than 
of  mere  evanescence),  Pal.,  Pithou's  Frar/m.,  according  to  the  fac- 
simile* in  Mabillon,  De  Re  Diplomatka,  2nd  ed.,  p.  637  ;  "  In  Mediceo 
codice  THYIAS,  quanquara  in  aliis  per  Ytantnm,"  Pierius.  Ill  Aeseh. 
Sept.  C.  Tlu'b.  Wy  (ed.  Dindorf)  [evQeos  5'  Kpn  $aKxa  ttRos  aKK7]v  &vias 
ccs),  and  ibid.  vs.  836  ;  D.  Heins. ;  N.  Heins.  (1670)  ;  Heyne  ;  Brunck  ; 
Wakef.  ;  Wagn.  (ed.  Heyn.,  ed.  1861);  Lad.  ;  Kibb. 


*  The  reading  of  the  fao-simlle  is  thyias,  not  as  inadvortontly  stnted  by  Pertz, 
pnge  ll'J  of  Ills  Memoir  (foncerning  whirh  see  Preface). 


n02-;314  xnYiAS— Frfjs]         BOOK  lY.  00.1 

Ultro  (vs.  304),  of  herself,  taVimj  the  inifiafire.  Nothing  can 
be  plainer  than  that  this  is  the  true  meaning  of  the  word,  nor 
need  there  be  any  stronger  proof  of  the  correctness  of  ni}'  argu- 
ment, 2.  145. 

DissiMULARE  ETIAM,  &c.  (vv.  305,  sqq.) — Xot  Only  the 
general  idea,  but  most  of  the  particulars,  of  this  fine  scene  are 
taken  from  the  dialogue  between  Medea  and  Jason  in  the 
fourth  book  of  the  Argonanfics.  See  Remm.  on  Aoi.  3.  10 ; 
li.  llj.3.  It  is  perhaps  not  unworthy  of  remark  that  while  Vir- 
gil here  (as  in  his  other  imitations  with  scarcely  a  single  excep- 
tion) greatly  improves  upon  and  surpasses  his  original,  those 
who  have  re-copied  from  Virgil  fall  short,  not  only  of  the  im- 
proved model  \n.{\\  which  he  has  furnislied  them,  but  even  of 
the  original  itself  ;  compare  Tasso's  tedious,  spiritless,  and  un- 
natural dialogue  of  Armida  and  Rinaldo,  in  the  16th  canto  of 
Govnmlonme  Libcmta. 

Data  dextera  (vs.  307). — Pledged  to  Dido,  as  Jason's  to 
Medea,  Apoll.  Rhod.  4.  99  : 

(lis  rji/5a,  KM  X^'f"*  Tvapaffx^^ov  -qpape  X?'/" 

5e|iT6p7)J'. 

Methis  aquilonirus  (vs.  310). — That  the  blowing  of  Aquilo, 
mentioned  7.  361  as  favourable  to  Aeneas's  leaving  Latium, 
should  be  here  mentioned  as  unfavourable  to  his  leaving  Car- 
thage is  not  to  be  explained  by  the  opposite  geographical  posi- 
tion of  the  two  coasts,  but  by  the  opposite  qualities  of  the  two 
Aquilos  spoken  of ;  the  Aquilo  spoken  of  by  Dido  being  tlie 
stormj'  Avinter  Aquilo,  and  that  spoken  of  by  Amata  being  the 
spring  Aquilo  ("primo  aquilone"),  celebrated  for  the  clear,  fine, 
fit-for-sailing  weather  which  it  produced,  or  by  which  it  was  ac- 
companied. See  Eeni.  on  5.  2.  Even  Boreas,  in  winter  a  mucli 
more  stormy  wind  than  Aquilo,  and  therefore  dreaded  by  sailors, 
was  when  it  blew  mildly  favourable  to  them  in  tlie  very  highesi 
degree,  and  that  for  the  same  reason  as  Aquilo,  viz.,  on  accoiuit 
of  its  being  accompanied  by  that  clear  weather  which  before 
the  invention  of  the  compass  was  a  necessity  for  the  sailor. 

Crudet.ts  (vs.  311). — This  word,  compared  with  tlio  same 


694  AENETDEA         [302-314  xnYiAs— fugts 

word,  1.  411,  affords  a  striking  example  of  the  emphasis  ac- 
quired to  a  word  by  its  position  at  the  end  of  a  sentence  and  at 
the  same  time  at  the  beginning  of  a  verse.  See  vv.  237,  275, 
276,  and  Eemm. ;  also  Eem.  on  2.  247.  Not  only  the  word 
itself,  but  its  very  position,  at  the  end  of  the  sentence  to  which 
it  belongs  and  at  the  beginning  of  a  verse,  is  borrowed  from 
Apoll.  Ehod.  4.  389  : 

.      .      .      ^aAa  yap  fifjav  T^Xires  opKov, 
I'rjAeej. 

Arva  aliena  domosque  ignotas  (vv.  311,  312). — "  Arva 
ALiENA,  blande;  quasi,  'haec  iam  tua  sunt.'  Domosqtje  ig- 
notas, ac  si  diceret :  '  Carthago  iam  tibi  nota  est,' "  Servius. 
No  ;  ARVA  ALIENA  and  DOMOS  ignotas  are  opposed  not  to  the 
arva  and  domos  of  Carthage,  but  of  Troy,  those  well-knoAvn 
arva  and  domos  which  he  would  not  think  of  sailing  for  at 
such  a  season ;  how  much  less,  then,  should  he  think  of  sailing 
for  a  strange  unknown  country  ?  as  if  she  had  said  :  "  Even  if 
it  were  not  for  a  strange  land,  but  for  your  old  home  you  were 
bound,  you  would  not  set  out  at  this  season."  Servius's  error  is 
so  gross  that  I  should  hardly  have  thought  of  noticing  it  if  it 
had  not  deceived  other  commentators. 

Undosum  (vs.  313). — "  Undosum  is  of  course  emphatic," 
Conington.  Undosum  does  not  indeed  repeat  hiberno  sidehe 
and  meuiis  aquilonibus,  and  is  so  far  emphatic  (rather,  is 
essential  to  the  sense),  but  the  principal  emphasis  falls  on 
troia,  the  gist  of  the  question  being :  "  would  Troy,  even 
Troy  itself,  be  sought  at  this  season?"  It  is,  accordingly, 
troia  and  not  undosum  which  occupies  the  emphatic  position. 
.See  Eem.  on  2.  237  ;  and  compare  Ovid,  Ep.  IS.  100  (Laoda- 
mia  to  Protesilaus)  : 

"  non  est,  quo  propercs,  terra  paterna  tibi." 

Mene  fugis?  (vs.  314). — "Seems  to  mean  not  'have  you 
the  heart  to  leave  me  ? '  but  '  is  it  that  you  are  flying  from  me  ? ' 
'  is  the  object  of  your  unseasonable  departure  not  to  reach  Italy, 
l)ut  to  rid  yourself  of  me  ?'  "  Conington,  perceiving,  though 
scarcely  sufficiently  clearly  expressing,  the  true  meaning,  viz. ; 


.302-314  THYTAs— rroTs]  BOOTv  IV.  695 

"is  it  from  me  you  are  flying  ?  "  Mene  in  tliis  position  is 
emphatic  (see  Rem.  on  2.  247),  and  the  sense  is  :  "  is  it  from  me 
you  are  flying  ?  from  me  who  have  sacrificed  everything  for  you 
(quando  aliud  Mini  iam  miserae  xihil  ipsa  RELiQUi),  from 
me  your  wedded  wife  (per  cOiSNUBiA  xostra,  per  ixceptos 
iiYMEXAEOs),  from  me  to  whom  you  owe  such  a  debt  of  grati- 
tude (si  BENE  QUID  DE  TE  MERUi),  from  me  of  whom  you  were 
once  so  fond  (fuit  aut  tibi  quicquam  dulce  meum),  from  me 
who  will  go  to  ruin  as  soon  as  you  leave  me  (miserere  domus 
labentis),  from  me  whose  preference  for  you  has  brought  on 
]ne  the  enmity  not  merely  of  neighbouring  nations  but  of  my 
own  people  (te  propter  libycae  gextes  nomadumque  tyran- 
XI  ODERE,  iNFENSi  TYRii),  from  me  who  have  through  you  lost 
that  fair  fame  and  spotless  reputation  for  which  I  was  cele- 
brated to  the  stars  of  Jieaven  ? "  No  passage  could  better 
exemplify  than  the  passage  before  us  the  effect  of  position  not 
merely  to  make  emphatic,  but  to  point  out  the  emphasis  when 
made.  Contrast  me,  not  only  emphatic,  but  pointed  out  to  be 
emphatic  by  its  position,  first  word  in  the  line,  with  te,  last  word 
in  the  line,  not  only  not  emphatic,  owing  to  its  position,  but, 
owing  to  its  position,  almost  overlooked ;  nay,  performing  so 
uuimportant  a  part  that  neither  sense  nor  grammar  would 
suffer  much  by  its  total  omission ;  and  then  contrast  this  same 
obscure,  unimportant  te  with  the  same  word  occupying  first 
place  in  verse  320,  and  pointed  out  by  that  place  to  be  not  only 
emphatic  but  the  most  impoiiant  word  in  the  verse,  and  ena- 
bled by  the  advantage  of  its  position  alone  to  balance  the  dis- 
advantageously  placed  te  euxdem  of  the  next  verse.  See  Rem. 
ou  2.  247,  and  compare  1.  G21,  and  Rem.  ;  5.  848,  and  Rem.  ; 
also  1.  41,  and  Rem. 


CM  '  AENEIDEA  [314-319  pku— mextem 


314-319. 

PER  EGO  HAS  LACRYMAS  DEXTRAMQUE  TUAM  TE 
QUANDO  ALIUI)  MIHI  lAM  MISERAE  NIHIL  IPSA  RELIQUI 
PER  COjS NUBIA  NOSTRA  PER  INCEPTOS  HYMENAEOS 
SI  RENE  QUID  DE  TE  MERUI  FUIT  AUT  TIBI  QUIDQUAM 
DULCE  MEUM  MISERERE  DOMUS  LABENTLS  ET  ISTAM 
OKO  SI  QUIS  ADHUC  PRECIBUS  LOCUS  EXUE  MENTEM 


Compare  Shakespeare,  Jul.  Cacs..,  ?.  1  (Portia  to  Brutus)  : 

.     .     .     ' '  and  upon  my  knees 
I  chaiTa  j'ou  by  my  once  commended  bennty, 
by  all  your  vows  of  love,  and  that  great  vow 
\\'hieh  did  incorporate  and  make  us  one, 
that  you  imfold  to  me,"  &c. 

Per  connubia  nostra,  per  ixceptos  hymenaeos. — "  Con- 
NUBiA  «h.  1.  furtivum  indicant  amorem  et  quasi  praelusionem 
hymenaei,  i.  e.  iusti  coniugii  mox  ineundi,  incepii  igitur,  nondum 
initi/'  Wagner  (Pmest.).  The  meaning  of  which  gloss,  not 
remarkably  clear  of  itself,  will  best  appear  from  Conington's 
explanation  :  "  The  connubia,  as  Wagner  remarks,  was  the 
furtive  union  ;  the  '  hymenaei '  tlie  formal  rite  to  which  she 
flattered  herself  it  was  a  prelude — whence  '  incepti.'  "  Wagner 
is,  as  usual,  wholly  wrong.  There  is  none  of  this  hair-splitting 
either  in  Virgil  or  any  other  poet  deserving  of  the  name. 
Connubia  and  hymenaeos  are  one  and  the  same  thing,  viz., 
the  marriage,  as  Dido  called  it  (verse  172 :  "  coiiiuf/ium  vocat, 
hoc  praetexit  nomine  culpam"),  in  the  cave.  Dido  adjures 
Aeneas  by  her  marriage  with  him  (per  connubia  nostra),  and 
then  recollecting  that  he  might  demur  to  that  expression,  modi- 
fies it  by  the  addition  of  the  word  incepi-os  ;  hymenaeos  being 
used  for  connubia  according  to  our  author's  usual  manner,  and 
merely  for  tlio  sake  of  variety  and  richness,  and  the  sense  being 


314-310  pra— mentt.m]  BOOK  IT.  607 

exactly  the  same  as  if  the  words  had  been  "  per  coxnubia  nos- 
tra, PER  incepta  connubia  nostra,"  or  "  per  hymenaeos  nostros, 

PER  INCEPTOS  HYMENAEOS  nOStrOS." 

FuiT  AUT  TiBi  QUiDQUAM  DULCE  MEUM. — "  Tetigit  rem  in- 
honestam,"  Servius ;  a  reproach  often  repeated  since  the  time 
of  Servius,  and  notably  by  Wakefield,  who,  in  reply  to  the 
inquiry  of  Fox  why  he  had  omitted  the  fourth  book  of  the 
Aeneid  from  his  programme  of  a  course  of  lectures  on  the  Latin 
classics,  assigned  the  indelicacy  of  this  passage  as  his  first  and 
principal  reason  (Russell's  McmoriaJs  of  Fo.r,  vol.  4,  p.  419)  : 
"  because  it  contains  passages  (such  particularly  as  verse  -318, 
less  delicate,  perhaps,  than  its  parallel.  Soph.  Aj.  5^1),  which 
would  lead  to  a  discomposure  of  decorum  in  a  miscellaneous 
assembly."  That  there  is  here  no  indelicate  allusion  is  shown 
not  merely  by  the  parallel  adduced  by  "Wakefield  himself,  viz., 
the  words,  never  even  so  much  as  suspected  of  indelicacy, 
addressed  by  Tecmessa  to  Ajax,  by  the  wife  to  the  husband. 
Soph.  AJa.r,  520  (ed.  Brunek)  : 

avSpi  roi  xpecor 
fii'ri/J.riv  TTpoffitvai,   repirpov  ei  ri  ttov  Tvadot, 

but  by  tliose  in  which  the  pure  and  artless  daughter  coaxes  her 
father,  Eurip.  Ip//.  in  AuL  (ed.  Markl.)  1221: 

TTpunr)  5e  yovacri  ffoim  auip-a  ^ovs  (/xov, 
<pi\ai  XaptTus   eScoKa,  KavTfSe^auTjV 

also  by  Stat.  T//eh.  11.  367  (Antigone  dissuading  Polynices  from 
liis  hostility  to  Thebes  and  his  brother)  : 

.     .     .     "  Argolicos,  per  te,  germane,  peiiates 
(nam  Tyriis  iam  nulhis  honos),  per  si  (piicl  In  Ula 
(lulce  (Inmo,  .'sul)mitto  animos  ;" 

and  by  Ter.  Andr.  1.  1.  13  (Sosia  to  Simo)  : 

...     "  gandoo, 
si  tibi  quid  feci,  ant  facio,  quod  placeat,  Simo,  ot 
id  (jratinii  fiiissc  adversum  to,  habco  gratiani ;" 

and — appositely   quoted  by  Wagner — Afit.   1^.   R82   fJuturua 
apostrophizing  lier  lirotlicr)  : 


698  AEXEIDEA  [r,l  l-;";i9  i>et?— MEXTE:ir 

.     .     .     "  aiit  quidqiiam  mihi  f7w?re  meonim 
te  sine,  f rater,  erit?" 

and  Otway,  Venice  Preserved,  act  5  (Belvidera  adjuring  her  father 
by  the  remembrance  of  her  mother)  : 

.     .     .     "  by  all  the _/oys  she  gave  you, 
when  in  her  blooming  years  she  was  your  treasure, 
look  kindly  on  me." 

FuiT  AUT  TiBi  QUiDQUAM  DiJLCE  MEUM  is,  therefore,  not  par- 
ticular and  indelicate,  but  general  and  chaste  ;  not  an  allusion 
to  Dido's  bed,  but  to  Dido's  society,  hospitality,  and  friendli- 
ness, the  ^iXaq  ^aQiTiiQ  01  Iphigenia,  and  the  "mihi  dulce 
nieorum"  of  Juturna,  and  the 

Xiffaofiai,  ftwore  rot  ti  TroTTjp  e/xos,  €(rd\os  OSvfffffvs, 
7j  eiros,  7)6  TJ  epyov,  viroaras  i^ereKeo'criv 

of  Telemachus  to  Nestor  (Horn.  Od.  3.  98).  And  oven  had  the 
allusion  been  more  particular,  and  the  dulce  referred  to  been 
the  special  dulce  of  the  ainotir  she  had  had  with  Aeneas,  niiW 
the  expression  is  not  to  be  stigmatized  as  indelicate,  so  in- 
delicate as  to  render  the  book  an  linfit  subject  for  a  public  lee- 
tiu-e,  iiiileess  every  play,  every  novel,  every  romance  which  is 
founded  on  an  aiiwur,  is,  no  matter  how  refined  and  delicate  its 
expressions,  per  so,  and  in  its  very  nature,  indelicate,  and  all 
reference  (even  although  as  in  our  text,  in  its  proper  place,  called 
for  by  the  necessity  of  the  subject,  and  couched  in  the  most  deli- 
cate terms),  unless  all  reference,  I  say,  to  the  union  of  the  sexes, 
and,  with  it,  all  relation  of  lover  and  sweetheart,  of  bridegroom 
and  bride,  of  husband  and  wife,  of  parent  and  child,  and  with 
this  relation  the  entire  history  of  mankind,  physical  and  moral, 
political  and  social,  religious  and  economical,  is  to  be  ignored, 
and  treated  as  absolutely  non-existent  by  all  persons  who  would 
avoid  the  imputation  of  obscenity. 

If  it  did  not  occur  either  to  Servius  or  Wakefield,  scholars 
by  profession,  that  Dido's  words  might  not  after  all  contain  the 
allusion  they  so  severely  condemned,  it  was  still  less  likely  that 
it  should  occur  to  Fox,  not  a  professional  scholar,  but  a  poKtician 
who  occasionally  took  up  scholarship  as  a  recreation.     We  find 


r,20-;J2.5  TK— jioKoJt]  EOOK  IV.  699 

him,  therefore,  in  his  rejoinder  not  at  all  calling  in  (question  the 
assumption  that  Dido  di-d  so  allude,  but  with  his  usual  good 
sense  and  correct  taste  declaring  that  he  could  not  see  the  im- 
propriety of  the  allusion  :  "  your  reason  for  omitting  it  [the 
fourth  hook]  may  be  a  very  good  one  ...  I  am  much  obliged 
to  you  for  referring  me  to  tlie  passage  in  the  AJa.r,  which  is 
exceedingly  beautiful  and  certainh'  more  delicate  [why,  or  in 
what  respect  ?]  than  Yirgil's.  And  yet  I  own  I  should  never 
have  thought  there  was  much  indelicacy  in  si  quid  dulce  mpuim 
[quoted,  of  course,  obitrr  and  from  memory]  ;  but  perhaps  I  am 
not  so  nice  upon  such  subjects  as  others  are."  Many  are  too 
nice,  and  more  pretend  to  be  nicer  than  they  are. 


320-325. 

TE  PROrTER  LIBYCAE  GEXTES  NOMADUMQUE  TYRAXM 
ODERE  INFENSI  TYRII  TE  PROPTER  EUNDEM 
EXSTINCTUS  PUDOR  ET  QUA  SOLA  SIDERA  ADIBAM 
FAMA  PRIOR  CUI  ME  MORIBUADAM  DESERIS  HOSPES 
HOC  SOLUM  XOMEN  QUONIAM  I)E  CONIUGE  RESTAT 
QUID   MOROR 


Te  PROPTER,  &c.,  .  .  .  TVRii  (vv.  320,  321).— Exactly  as  Dido's 
prototype,  Medea,  Eurip.  Med.  506  : 

TOIS  fJLiV  OMoQiV  (piXoiS 

iX^i'"-  KadiffTTix'  ovs  Se  fi   ovK  exPV'  kukoos 
Sf>av,  ffoL  x'^P^"  fp^povcra,  noXe/j-iovs  fX*^; 

of  which  our  author's  words  are,  mutatis  imdcoidi'i,  a  translation. 
ExsTiNCTus  PUDOR,  &c.,  .  .  .  MosPEs  ? — Oiic  of  our  author's 
very  numerous  enthymemes,  the  suppressed  proposition  being 
moriordnm  r.st,  thus  :  kxstinctus  I'udor,  et  qua  sola  sidera 
ADUSAM  1-AM A  I'KioR  ;  luoriendiuii  dt ;   cui  me  MoUii;rM)AM  de- 


700  AENEIDEA  [;320-32o  tk— mokok 

sERis,  HOSPES  ?  The  reticence  of  the  eousequence  of  exstinc- 
Tus  ruDOR,  viz.,  mvnendimi  cut,  and  the  proceeding  at  once  to 
the  question  cui  me  moribundam  deseris,  is  not  only  in  the 
highest  degree  dramatic,  but  shows  more  clearly  and  strongly 
than  any  statement  to  that  effect  the  intimate  connexion  in  the 
mind  of  Dido  between  death  and  the  loss  of  fair  fame.  How 
tame  in  comparison,  notwithstanding  all  its  beauty  and  sweet- 
ness, is  Groldsmith's 

' '  A\'lien  lovely  woman  stoops  to  folly, 

and  finds,  too  late,  that  men  betray, 

Avhat  charm  can  soothe  her  melancholy  i' 

Avhat  art  can  wash  her  guilt  awaj*  i' 

the  only  art  her  guilt  to  cover, 

to  hide  her  shame  from  ev'ry  eye, 
to  give  repentance  to  her  lover, 

and  wring  his  bosom,  is  to  die  "  ? 

SiDERA  (VS.  322),  the  sky,  heaven.  See  Rem.  on  5.  628; 
2.  152  ;  5.  517. 

Sola  (vs.  322). — "  Etiamsi  aliam  non  habuissem  dignita- 
tem," Wagner.  No  ;  but  quaiii  sohoii  liabnl :  which  sole  access 
ad  SIDERA  {%.  e.,  to  a  place  of  honour  in  heaven)  being  now 
closed  against  her,  there  is  nothing  left  for  her  but  to  die  (cui 
me  moribundam  deseris?).  There  were  various  paths,  aditus, 
accesses  to  the  sky,  /.  e.,  to  heaven.  The  great  access,  the  grand 
approach,  was  by  heroic  deeds.  It  was  by  this  route  Ilercides, 
Julius  Caesar,  Augustus  Caesar,  and  other  heroes  ascended. 
See  Senec.  Ovtar.  k^^  •' 

"  pidchrum  eminere  est  inter  illustres  viros, 
considere  patriae,  pareere  afflictis,  fera 
caede  abstinere,  tempus  atque  irae  dare, 
orbi  quietem,  seciilo  pacera  suo. 
haec  summa  virtus :  petititr  hac  cacliiju  via. 
sic  ille  patriae  primus  Augustus  parens 
romplcxns  antra  est ;  colitur  et  templis  deus." 

Valer.  Max.  1.  7.  2  :  "  sed  iam  alter  [/.  e.,  Julius  Caesar]  operi- 
bus  suis  adiiiim  sibi  ad  caelum  instruxerat."   Our  author  himself , 

Gcurg.  4.  06O : 


'.V20-32O  TK— jiorok]  BOOK  IV.  701 

"  Caesar  duiii  magnuti  ad  altum 
fiilniiuat  Euphratcn  bello,  victorque  voleutes 
jier  populos  dat  iura,  claiuQua  affudat  Ohjmpny 

It  is  to  this  approach  the  reference  is  made  in  "  sic  itur  a<l 
astra,"  9.  641  : 

'•  uiafte  nova  virtiitr  puur.  sic  iuir  ad  astra." 

And  it  is  this  approach  which  is  treated  by  Juvenal  with  his 
usual  causticity,  Sat.  11.  6d  (of  Aeneas  and  Hercules)  : 

"  alter  aquis,  alter  fiaminis  ad  sldvra  missiis." 

A  second  approach  was  by  the  Pierian  road,  through  the  favour 
of  the  Muses,  i.  c,  by  poetry,  as  Ovid,  c\i'  Poiifo,  2.  9.  62  : 

••  lueida  I'ieria  teiidis  lit  Hstra  via." 

Neither  route  being  open  to  Dido,  who  was  neither  a  martial 
heroine  nor  a  poetess,  she  had  to  seek  some  other  passage,  and 
has  accordingly  made  out  for  herself  the  way  by  preeminent 
feminine  vuiue,  i.e.,  preeminent  fidelity  to  her  betrothed.  Com- 
pare Propert.  : 

"  coutiueaut  nobis  omina  prima  fideni." 

Hence  the  sola  of  our  text,  tlte  0)ihj  aaij  ojjcji  to  me.  This  way, 
viz.,  that  of  preeminent  moral  virtue  (a  variety  of  which,  viz., 
filial  affection,  was  the  way  by  which  Erigone  ascended,  Manil. 
'2.  31: 

,     .     .     '■  pietate  «rf  A«fe/v^  ductam 
Erigouen"), 

may  in  contradistinction  to  the  heroic  and  poetic  ways  not  im- 
properly be  called  the  Socratic,  and  so  Cicero,  Tus.(\  Qnaed.  1.  JO: 
"  Ita  enim  censebat,  itaque  disseruit  [Socrates]  :  duas  esse  vias, 
duplicesque  cursus  animorum  e  corpore  exeedentium.  Nam  qui 
se  humanis  vitiis  contaminavissent,  et  se  totos  libidinibus  dedi- 
dissent,  quibus  caecati  vel  domesticis  vitiis  atque  flagitiis  se 
inquinavissent  vel  republica  violanda  fraudes  inexpiabiles  con- 
cepissent,  iis  devium  quoddam  iter  esse,  seclusum  a  coneilio 
dcorum  :  qui  autem  sc  iutegros  castosque  servavissent,  quibus- 


702  AENEIDEA  [320-325  te— jiokor 

que  fuisset  niiuima  cum  corpori'bus  contagio,  seseque  ab  his 
semper  sevocassent,  esseutque  in  corporibus  liumanis  vitam 
imitati  deorum  :  his  ad  illos,  a  quibus  essent  profecti,  reditum 
facilem  patera."  Id.  Soiiiii.  Sc/'p. :  "  Sed  sic,  Scipio,  ut  avus  hie 
tuus,  ut  ego,  qui  te  genui,  iustitiam  cole  et  pietatem,  quae  cum 
sit  magna  in  parentibus  et  propiuquis,  turn  in  patria  maxima  est ; 
ea  vita  ria  est  i/i  cachon,  et  in  hunc  coetum  eorum,  qui  iam 
vixerunt,  et  corpore  laxati  ilium  incolunt  locum  quern  vides 
[viz.,  orbem  lacteum]."  A  little  later,  Dido  would  have  had 
another  way,  viz.,  the  royal  way,  the  way  of  kings  and  queens, 
that  way  for  which  no  other  qualification  was  required  than  that 
of  having  worn  a  crown  (Trebell.  Poll.  Dims  Claudius^  12]  : 
"  Quo  ad  deos  atque  ad  sidera  demigrante."  A  little  later  still, 
I  need  hardly  inform  my  reader,  all  these,  if  I  may  so  say, 
privileged  and  special  entrees  to  heaven  were  closed,  and  a  great 
public  road  opened,  through  which  so  vast  a  multitude  of  un- 
clean, unwashen,  proletarial,  reeking  from  kitchens,  mews,  stews, 
mines,  factories,  night-houses,  workhouses,  jails,  penal  settle- 
ments, guillotines  and  gallowses,  crowd  and  squeeze,  and  elbow 
in  pell-mell,  tliat  crowned  heads,  heroes,  and  heroines,  no  less 
than  those  eminent  for  their  moral  virtues,  begin  to  draw  back, 
shy  and  alarmed,  and  prefer  the  society  of  the  free  vates  who 
in  a  body,  with  the  exception  of  some  odd  democratic  broad- 
shouldered  puritan  minnesififfer,  have  pitched  their  tents  outside, 
and  dressed  in  white,  keep  day  and  night  eating  and  harping 
for  their  own  pastime,  and  neither  by  fair  means  nor  by  foul 
can  be  got  in  or  persuaded  to  embark  in  the  same  boat  with  the 
"profanimi  vulgus,"  or  even  so  much  as  to  respire  the  air  con- 
taminated by  their  impm-e  lungs. 

Fama  prior  (vs.  823). — "  Quae  melior  fuit  sine  dubio,  nam 
posterior  tm-pis,"  Ser^ius.  "  Quam  habui  ante  tuum  adventum," 
Ileyne,  Forbiger,  Thiel. 

.     .     .     "  ja  selbst,  was  alleiii  mich  zum  lilmmel  eiuporhiilj 
voiiger  ruf."  (Voss). 

This  is  all  erroneous.  Dido  does  not  compare  her  former  fame 
with  hffr  jj resent  fame,  i.e.,  say  that  she  has  lost  her  former  fame, 
meaning  her  good  fame,   and  has  now  a  different  or  present 


320-325  TK— mokok]  BOOK  lY.  703 

fame,  meaning  a  Lad  fame ;  but  slie  says  she  has  lost  her  fame, 
i.  e.,  her  good  fame,  her  renown,  her  reputation,  her  glory,  such 
being  the  meaning  of  the  two  words  fa.ma  prior  taken  together, 
as  Stat.  S/7r.  1.  IS  : 

'•  nunc  a.gefaiH«  prior  notiim  per  suecula  uomcu 
Dardanii  mirchir  eqiii,  cui  vertice  sacro 
Dindymon,  et  caesis  decrevit  frondibus  Ida;" 

Id.  T/n'b.  ^.  J;2  ; 

' '  nunc  milii,  f((Ma  prior,  niundique  ai'cana  vetustas, 
ciii  meminissc  dncmn,  \itasque  extendere,  curae, 

pandc  viros,'* 

in  both  which  passages,  as  in  our  text,  "piior"  is  added  to 
"  fama  "  as  a  standing  or  perpetual  epithet,  equivalent  to  the 
"  vetus  fama  "  of  Ovid,  Fast.  5.  625,  and  as  such  distinguishes 
the  "fama"  spoken  of  (viz.,  fame,  or  renown,  in  the  historical 
sense  of  the  word)  from  mere  hearsay,  report,  or  rumour.  The 
simple  fama  is,  however,  often  used  in  the  same  sense,  as,  ex.  (jr. 
by  Ovid,  Herold.  7.  J,  where  the  same  Dido  writing  to  the  same 
Aeneas  says  : 

"  sed  merita  etfamam  coi-pusqiie  aiiiiniunque  pudicum 
cum  male  pertliderim,  perdere  verba  leva  est," 

where  "■  fama  "  has  the  very  sense  expressed  by  the  fama  prior 
of  our  text,  except  that  owing  to  its  i)osition  in  the  line  it  is  less 
emphatic  (see Rem.  on  2.  237),  and,  wanting  the  epithet  prior, 
it  is  less  sharply  distinguished  from  the  ordinary  fama,  or  re- 
port, rumoiu",  hearsay. 

Cui  me  moribundam,  &c.,  .  .  .  restat  (vv.  323,  324). — Com- 
pare Ovid,  Heivid.  9.  83  (Dejanira  to  Hercules)  : 

"  vir  mihi  scmijcr  abest,  et  coiiiiigc  nctior  hospes, 

monsti-aquc  terribiles  pcrscquiturque  feras." 

Seneca,  Here.  Fur.  1.  1 : 

."  soi'or  Tonautis  [hoc  e/tlin  soUdh  mihi 

tioinen  reliction  est)  semper  alienum  loTcm 
ac  templa  summi  vidua  desenii  acthcris." 

UuiD  MOROR?  (vs.  325). — "Quid  in  hac  term  moror?  an,  quid 
in  vita  moror  'i  "  Servius.     Of  these  two  interpretations  Peerl- 

HEKRY,  AENEIDEA,  VOL.  II.  47 


704  AEJN'EIDEA       [327-344  saxteji— vicxrs 

kamp  prefers  the  former ;  Heyne,  Forbiger,  Wagner,  and  Con- 
iugton,  the  latter,  which,  as  I  think,  is  certainly  the  correct  one, 
the  gist  of  Dido's  speech  (as  manifested  by  the  intensity  of  feel- 
ings which  it  expresses,  by  her  tears,  by  her  morituka  crudeli 
FUNERE  Diuo,  by  her  miserere  domus  labentis,  by  her  cui  me 
MORiBUNDAM  DESERis,  and  by  her  msh  for  children  by  Aeneas) 
being  not  that  she  would  leave  Africa,  but  that  she  would  put 
an  end  to  her  troubles  by  suicide.  To  which  argument  may  be 
added,  that  quid  moror  is  the  precise  question  put  by  a  person 
who  prepares  for  death,  whether  voluntary  or  involuntary,  as 
2.  102  :  "  quidve  moror?"     Claud.  6  Cons.  Honor.  315  : 

.     .     .     "  infeusi  eomites,  ocTure  propiiiqui ; 
qnld  moror  invisam  hiveiii  ?" 

Ovid,  Amor.  J.  6.  77 : 

"  q/(ld  moror  }  en  digitis  designor  adultcra  vidgi : 


hactenus,  ct  ver^tem  tumidis  praetendit  ocellis, 
ati^uc  ita  sc  in  rapidas  perdita  mlslt  aquas.'''' 


327-344. 

SALTEM VICTIS 


VAM.  LECT.  (vs.  329). 
XAMEX  I  Pr'/.,  Med.  ;  "Est  et  alia  lectio  iu  codice  Longobardico, *  atqxie 
etiam  iu  Mcdieeo,*  ueqiie  nou  in  Porcio,*  qui  te  tamen  ore  rkfer- 
KET  .  .  .  cui  lectioiii  uomuilli  alii  voteres  codices  adstipiilantur,"  Pieriiis. 
TAJiEX,  or  its  abbrev.  tn  Hjb.  MI  Anxsiamis  [Excinpl.  Elocui.j); 
Yen.  1472;  X.  Heius.  (1671,  1676,  1704,  and  ap.  Biu'in.) ;  Heyne; 
Brunck  ;  Wakef.  ;  Wajjn.  (ed.  Heyn.,  ed.  1861)  ;  Dorpli. ;  Forb.  ; 
Lad. ;  Haupt ;  Eibb. 


*  The  statcmeut  of  Ribbctk,  that  rierius  cites  these  JISS.  as  readiug  tantim, 
is  an  eiTor. 

t  Different  codices  of  one  and  the  same  M"ork,  Exemplo  Elocntiotnoit,  attributed 
by  some  (cx.gr.,  Angclo  Mai)  to  Frouto,  by  others  {ex.  (jr.  Lindeuiann)  to  Arusianus. 


327-344  sALXKM— vrcTis]         BOOK  lY.  705 

TANTL'M,  or  its  abbreviation  tam  or  tm  II  jJ.  Ill  Fronto  {Exentpl. 
Elocut.*);  princeps ;  Yen.  1470,  1471,1475,  1486;  Mod.;  Mil.  147o, 
1492  ;  Bresc. ;  P.  Mauut. ;  Bask. ;  Paris,  1600 ;  Kob.  Steph. ;  H.  Steph. ; 
Bersmann  ;  La  Cerda  ;  D.  Heins. ;  Phil. ;  Pott. 


Si  qua  mihi  de  te  suscepta  fuisset  ante  fugam  suboles, 
theme  ;  si  quis  mihi  rARvur-ns  aula  luderet  aeneas,  varia- 
tion (w.  327-9). 

Tantum  (vs.  329). — Nicholas  Heinsius,  followed  by  Heyne, 
Wagner,  Forbiger,  and  most  modern  editors,  has  adopted  the 
residing  of  the  Medicean,  tamex.  The  sense  so  obtained  can 
be  no  other  than  this  :  "  I  wish  I  had  had  by  thee  some  little 
Aeneas,  whose  resemblance  to  thee  might  sometimes  remind  me 
of  thee — TAMEX,  after  all ;  notwithdanding  all  that  has  happened.''^ 
As  much  as  to  say :  "  Even  shouldst  thou  go  away  as  thou  hast 
thi'eatened,  the  recollection  of  thee  will  always  be  dear  to  me." 
To  this  sense  I  object,  first,  that  it  expresses  more  tenderness 
and  affection  than  is  consistent  with  the  highly  reproachful, 
upbraiding  character  of  the  rest  of  the  speech,  and  especially' 
with  the  epithet  perfide  (vs.  305),  and  the  capta  of  the  imme- 
diately succeeding  line  ;  secondly,  that  it  is  tautologous,  the 
resemblance  to  Aeneas  being  sufficiently  and  immistakably  ex- 
pressed in  the  words  parvulus  aeneas  in  the  very  same  line  ; 
thirdly,  that  te  derives  an  inappropriate  emphasis  from  being 
thus  placed  as  first  syllable  of  the  dactyl  te  tamen.  For  all 
these  reasons  I  prefer  the  reading  tantum,  and  the  sense,  some 
little  Aeneas,  qui  te  tantum  ore  referret,  who  might  bring  thee 
back  on  1 11  bij  his  feat  ares;  Dido's  wish  not  being  that  she  might 
have  a  little  Aeneas  who  would  bring  back  his  father  by  his 
features,  but  (the  words  (ii  i  te  tantum  ore  rkferret  being 
entirely  limitative)  a  little  Aeneas  who  would  not  bring  back  his 
father  by  his  mind.  This  sense  (according  to  which,  it  will  be 
observed,  the  emphasis  falls  upon  cmE)  is  not  only  in  the  most 
perfect  harmony  with  the  rest  of  Dido's  speech,  but  seems  to  be 


iSuc  nolo  t  aiiU,  puye  701. 

47 


706  AENEIDEA        [327-344  salxem— vicxis 

required  b}^  the  strongly  reproucliful  expressions  pekfidk  and 
CAPTA,  the  former  of  which  phiced  at  the  beginning,  and  the 
latter  at  the  end,  of  the  speech,  shows  that  Dido's  feeling  re- 
mains the  same  all  through,  and  that  there  is  none  of  that 
softening  or  relenting  in  it  which  would  be  expressed  by 
TAMEX.     Compare,  exactly  parallel,  12.  348  : 

"  )iom'uie  avum  referens,  auimo  manibu.sque  parenteiiL" 

[bringing  back  his  grandsire  only  by  his  name].  Ovid,  Heroic! . 
6.  123  (Hypsipyle  to  Jason,  speaking  of  his  twins)  : 

"  si  qiuieiis  ciii  sint  siniik'S,  cognosceris  illis ; 

fallere  non  noruiit ;  cetera  patvis  habent." 

It  appears  from  Servius's  gloss:  "  Aut  illud  dicit,  '  optarem 
filium  similem  vultui,  non  moribus  tius,'  "  that  he  was  well 
acquainted  with  the  reading  tantum. 

Immota  texebat  limixa  (vv.  '331-2). — Chateaubriand 
should  have  better  understood  these  words  than  to  found  on 
them  a  charge  against  Aeneas  of  meanness  of  spirit,  and  a 
comparison  very  disadvantageous  to  him  with  Bouillon  reject- 
ing the  seductions  of  Armida  {Genie  da  CJn'idii(nis)nc)  :  "  II 
tient  les  yeux  baisses  (immota  tenehat  lumina),  il  cache  son 
trouble,  &c.  Ce  n'est  pas  de  cet  air  que  le  eapitaine  Chretien 
repousse  les  adresses  d'Armide."  Immota  llmina  does  not 
mean  "  les  yeux  baisses,"  but  (as  interpreted  by  Dido  herself, 
vs.  369)  dcadfaatlij  Jixi'd ;  they  are  neither  cast  down  in  shame 
(deiecta,  demissa),  nor  turned  away  (aversa),  but  simply 
(as  they  should  be,  Aeneas's  purpose  remaining  unchanged) 
immota,  unnwrcd.  The  same  word  is  applied  in  the  same  sense 
to  Aeneas's  mind,  vs.  449.  In  this  instance,  as  in  so  many 
others,  the  fault  is  not  in  Vii'gil,  but  in  the  commentator ;  not 
in  the  sun,  but  in  the  eye  of  the  observer. 

Oke  reeerret  (vs.  329). — Not  n'-^emhlr  thve  in  hi^face,  but 
brin(j  thee  back  (viz.,  to  inij  mind),  pkice  thee  again  before,  re-preaent 
thee  hij  Jiin  face,  i.  e.,  hij  resembling  thee.  Compare  Ovid,  Ep. 
13.  lol  (Laodamia  to  Protesilaus) : 

"  dimi  tamen  arma  geres  diverso  miles  in  orbc, 
quae  referal  vuUus  est  mihi  cera  tuns." 


r,'27-PAi  SALTE^r— TTCTTs]  BOOK  IT.  707 

Tacit.  Germ.  1^3  :  "  E  quibiis  Marsigni  et  Burii  sermone  cultu- 
que  Suevos  refenoif  [bring  back,  place  again  before  us,  viz., 
by  their  speech  and  dress,  /.  r.,  by  their  similitude  in  respect  of 
speech  and  dress].  See  Rem.  on  "  nomine  avum  referens," 
12.  348. 

Nec  coxiugts  unquam  praetendi  taedas  (vv.  338,  339). — 
"  '  Nunquam  ego  tibi  matrimonio  coniunctus,'  vel  die  :  'regina. 
quando  nobis  taedae  praelatae  ?  quando  praetentae  ? ' "  LaCerda, 
following  Servius,  if  such  indeed  be  the  meaning  of  Servius's 
prolix  and  rather  obscure  gloss.     "  Praetendi  accipiunt  jyrae- 
t/i/i.     Sane  nota  res  est  to  ^aSov^^nv  in  nuptiis.     Sed  non  ipse 
sponsus  faces  fert.      Malim  eo  sensu  positum  quo  vers.    172 
jirapfiwere  :  ut  se  nunquam  taedas,  iustas  nuptias  pmoteudisso, 
pvao  HO  tu/isse  ;  suae  cum  Didone  consuetudini  nomen  iusti  matri- 
monii nunquam  tribuisse,  dicat,"  Heyne,  Wagner  {Praesf.],  and 
Yoss,  except  that  Yoss  understands  coxiugis  to  be  spoken  of 
Dido    ("Heyne  vergisst  dass   coniux   auch  gat  fin   heisse"). 
''  '  Ich  habe  nie  die  eheliche  fackel  dir  vorgetragen,'  d.  h.  '  dir 
vortragen  lassen,'  "  Ladew.     I  agree  with  La  Cerda,  as  against 
Heyne,  that  the  literal  lighting  home  with  the  marriage  torch 
is  meant,  but  at  the  same  time  have  no  doubt  at  all  that  the 
"  coniux"  spoken  of  is  not  Dido,  but  Aeneas  himself,  and  that 
special  reference  is  made  in  the  word  coxiugis  to  the  words 
hospes  and  coniuge  of  vv.  323-4.     It  is  as  if  Aeneas  had  said  : 
"You  are  perfectly  right  in  addressing  me  not  as  couia.r,  but 
simply  as  hospes,  for  I  never  acquired  a  title  to  the  appella- 
tion of  coniux,  never  having  been  lighted  home  to  our  common 
dwelling  in  your  company  with  the  torch."    Therefore,  aut  hakc 
IX  1-oedera  vKxi :  "  nor  ever  raijic  into  such  a  compact,"  not  as 
he  would  imdoubtedly  have  said  had  he  meant  Dido  by  the 
word  coxiUGis  ("  nor  ever  hromjld  thee  into  such  a  coinpact "). 
If  COXIUGIS  had  been  Dido,  Aeneas's  meaning  would  have  been : 
"  I  never  made  you  my  wife."     Coxiugis  being  Aeneas  him- 
self, Aeneas's  meaning  is:  "I  never  claimed  you  as  my  wife  ;   1 
had  no  claim  to  you;  you  never  made  me  your  husband." 

Meis  ducere  vitam  auspictis  (vs.  340),  theme;  sponte  mev 
componere  curas,  variation. 


708  AENEIDEA       [348-307  detinet— c.vrc. 

ITrp.em  troianam,  &c.,  .  .  .  vicTis  (w.  342-4). — The  whole 
state  of  Troy  is  here  divided  into  three  component  parts,  city, 
king's  palace,  and  arx,  and  each  part  is  made  the  subject  of  a 
distinct  proposition,  the  three  propositions  standing  to  each 
other  in  the  relation  of  theme  and  two  variations,  viz.,  coi.erem, 
theme  ;  manerent,  first  variation  ;  recibiva  manu  posuissem, 
second  variation.  A  similar  division  of  Carthage  into  city  and 
arx  follows  immediately  (verse  347)  without,  however,  similar 
variety  of  proposition. 


348-367. 

DETINET CAUCASUS 


VAE.  LECT.  (vs.  348). 

DETINET  MI  Servius  (ed.  Lion  ;  the  passag-e  not  contained  in  the  cod. 
Dresd.)  ;  P.  Manut.  ;  D.  Heins.  ;  N.  Heins.  (1670)  ;  Heyne  ;  Brunck ; 
Wakef.  ;  Wagn.  (ed.  Heyn.,  cd.  1861);  Lad.  ;  Eibb. 

iiEJCERET  III  "  Sane  qiiidam  in  novis  et  emendatis  libris  pro  detinet 
DEMEKET  invcutum  asserunt,"  Semus  (ed.  Lion) ;  Gronov.  Ohs.  4. 


Quae  tandem  ausonia  considers  terra  invidia  est  ?  (vv.  349, 
300). — Compare  Callim.  Hymn,  in  Delum,  16: 

aWa  01  ov  ve/j.ecr7]rop  (vt  TrpwTTjffi  Xfyecrdai. 

Hom.  //.  1^.  80 :   ov  yap  rig  vif-iscrig  (pvyenv  kokov. 

Fas  (vs.  '650),  prinlege,  Href.     See  Eem.  on  2.  779. 

Quoties  humentibus  u.mbris  nox  OPERIT  terras  (vs.  351), 
theme;  quoties  astra  ignea  surgunt,  variation. 

TuRBiDA  (vs.  353),  exactly  the  English  troubled. 

PUER    ASCANIUS,    CAPITISQUE    INIURIA    CARI    (vS.    354). Not 

two  distinct  subjects,  but  one  subject  viewed  in  two  distinct 


;148-;367  DETixKT— CArc]        BOOK  lY.  700 

lights;  in  other  words,  puer  ascaxius  is  a  theme,  of  which 
CAPITIS  iNiURiA  CARi  is  the  variatior,  exactly  as,  1.  31,  "  iudi- 
cium  Paridis  "  is  a  theme  of  which  "  spretae  iniiiria  formae  "  is 
the  variation. 

QUEM      REGNO     HESPERIAE      FRAUDO      ET      FATALIBUS      ARVIS 

(vs.   355). — The  structure  is  not  regno  et  fatalibus  arvis 

IIRSPERIAE,    but    regno    IIESSPERIAE    ET    FATALIBI'S    ARVIS,    the 

former  being  substantially  the  theme,  of  which  the  latter  is  the 
variation.  I  say  substantially,  because  the  formal  theme  and 
variation  has  alwa3's  a  separate  verb  for  each  separate  clause. 

Nunc   etiam    interpres,    &c.,  .  .  .  hausi    (vv.    35G-9). — 
—Compare  Soph.  P/n7.  989  (Ulysses  to  Philoctetes)  : 

Zeus  €(Td\  iv"  etSTjy,  Zeus,  o  Tria^i  yqs  Kparuii', 
Zeus,  (ii  SeSoKrai  zavO' .  vTr-qperoD  5'  iju. 

Eurip.  Ilipjh  lUol  (ed.  Musgr.)  : 

avdpooTroKTL  5e. 
didiv  SiSovTccy,  fiKos  f^a/j-apTavetv. 

Id.  Ci/c/.  28U  (Ulysses  throwing  on  the  deity  the  whole  blame 
of  the  war  of  Troy)  : 

Qfov  TO  irpayfx.a'  ;U7;S6f  airia  fiporoov. 

Id.  HcracM.  989  (Euiystheus  excusing  to  Alcmena  his  persecu- 
tion of  Hercules  and  Hercules'  descendants)  : 

aAA.'  fiT   expvC^^t  ^'^e  /xr],   dfos   yap  rtv, 
Hpa  fxe  Ka/xveiv  rrjrS'  edijKe  T-r\v  voaov. 

Scliiller,  Die  Pirco/oniiiii,  act  1,  sc.  3  : 

"  es  ist  des  Iiimmc/s  sichtljarluho  fiigung." 

Tliat  it  is  the  commandment  of  the  deity  is,  in  the  mouth  of 
tlie  moralist,  what  the  cannon  is  in  the  hands  of  princes,  the 
n/timn  trifio,  the  last  and  never-failing  justification  of  what- 
ever act  is  utterly  irreconcilable  with  the  principles  of  justice, 
with  the  best  feelings  of  the  human  heart :  "  vatem  et  insontes 
deos  praetendunt."     However  tlie  ingenuous  lieart  may  refuse 


710  AENEIBEA      [;348-3G7  dktinet— cut. 

to  be  a  party  to  this  shifting  of  the  onus  of  an  iniquity  from  the 
shoulders  of  the  perpetrator  to  those  of  the  perpetrator's  God, 
still  Aeneas's  excuse  is  venial,  for  he  sees  and  hears  the  present 
and  commanding  deity,  while  others  without  so  much  as  an  in- 
quiry— 

.     .     .     ' '  dine  hunc  ardorem  mentibiis  addunt, 
Euiyale,  an  sua  cuique  dcus  fit  dira  libido?" — 

assume  at  once  their  own  strong  inclinations,  their  own  mere 
volitions,  to  he  commandments  from  heaven. 

ItALIAM    NGN    SPONTE    SEQUOR    (vS.    361). — NoN  SPONTE,  not 

equivalent  to  invitus,  but  equivalent  tonon  motu  proprio: 
"  I  am  not  running  after  Italy  to  please  myself."  Compare 
11.  828  :  "ad  terram  non  sponte  fluens,"  where  see  Rem. 

Talia  dicentem,  &c.,  .  .  .  PROFATUR  (vv.  362-4). — This 
passage  is  usually  interpreted,  holis  at  Iiiin,  rolling  her  eyes 
hither  and  tliither,  and  icanderfi  him  all  over  with  .vlent  eyes,  as 
Alfieri : 

"  ma  gia  a  tai  detti,  in  torvi  sgnardi  incerti, 
ferocemente  tacita  lo  guarda 
da  capo  a  pie,  d'ira  infianimata  Dido." 

A  little  examination,  however,  affords  a  sense  more  exact  and 
more  worthy  of  Virgil.  0 cuius  signifies  the  organ,  the  hall  or 
orh  of  the  eye,  considered  abstractedly  from  its  function  ;  lumen 
fas  its  primary  and  etymological  meaning  shows) ,  the  light,  i.  e., 
iJie  Inniinous  or  iJhunlnatlng  iiavt  of  the  eye,  the  sigJit  or  fnnetion 
of  rinlon,  corresponding  to  the  Grerman  augenlieht  ("0  offnet 
puch,  ihr  lieben  augenlichter,"  Schiller,  Brant  ron  Messina),  the 
Italian  laee  ("  com  egli  alzo  le  luci  al  vago  viso,"  Tassoni,  La 
Seeehia,  Hapita,  10.  59),  and,  more  exactly  still,  to  its  own 
Italian  derivative,  Inn/e  ("  vive  faville  uscian  de'  duo  bei  lumi," 
Petr.  8o)in.  ^20).  Such  being  the  respective  meanings  of  the 
two  words.  Dido  is  described  with  great  accuracy,  first  as  roll- 
ing her  eyehalh  hither  and  thither  while  she  looks  at  Aeneas, 
and  secondly,  as  wandering  him  all  over  with  her  vision.  The 
second  clause  of  the  sentence  is  thus  supplementary  to  the  first, 
and  the  whole  meaning'  is :  ti'etir  et  pererrat  totum  lumi- 


,348-367  DETTXKT— curr.]        BOOK  TV.  711 

xiBus  TAciTis  [Jumine  facifo]  oculorum,  quos  volvehat  huc  et 
iLLUC.  It  were  easy  to  show  by  numerous  examples  tliat  the 
best  Latin  writers  frequently  (not  always)  make  this  distinction 
between  oculus  and  lumen,  ex.  gr.  Lucret.  3.  414  : 

"  at  si  tantiila  pars  ocuU  media  ilia  peresa  est, 
incolurais  quamvis  alioque  splendidus  orbis, 
oocidit  extemplo  honm  tenebraeque  sequuntur" 

\Jlie  nUjld  k  lod\  See,  in  the  same  author,  4.  820,  11-37;  and 
especially  that  fine  passage,  6.  1177,  Also  Corn.  Nepos,  Timol. 
If..  1  :  "■  sine  ullo  morbo  lumina  octilorum  amisit "  [the  light  or 
sight  of  the  eyes].     Ovid,  3Iet.  13.  561 : 

.     .     .     "  digitos  in  perfida  himlnn  condit, 
expilatqiie  genis  oenJos.'''' 

Id.  J/^/.  IJi.  9.00:  "inanem  luminis  orbem."  Fa^t.  1  8U5  :  "ocu- 
los  sine  lumine  movit."  Catull.  Ep/'c/r.  ^,9  .•  "  gemina  teguntur 
lumina  nocte"  (where  it  is  " limiina,"  not  oculi,  because  it  is 
the  sifj/if,  not  the  eyrJiaJh,  that  is  covered  with  night).  And 
Aen.  2.  210  :  "  oculos  suffecti,"  because  it  is  the  bal/s,  not  the 
siglif,  that  are  suffused  with  blood.  See  also  Shakespeare's 
"there  is  no  speculation  [/.  (\,  no  lumen,  or  observing  vision] 
in  those  eyes  ; "  and  Aen.  8.  152,  where  see  Eem. 

LuMixiBus  TACITIS  (vs.  364). — "  Ipsa  tacita,"  Servius.  "  Ser- 
vii  explicatio  sequentibus  (accexsa  profatur)  refutatur  satis. 
Ego  explicarem  :  i/oii  I)/a>n/is  nut  ainatoriiH,  sed  ffd/jniieia  pf 
fntrntihus  ifinem,"^  Burmann.  "  Stiere  augen  :  quibus  nullus 
inest  sensus,"  Grossrau.  *'  Oculi  taciti  ad  dicendum  non  per- 
tinent, sed  sunt  qui  iram  abdunt,"  Wagner.  I  hold  the  inter- 
pretation of  Servius  (adopted  also  by  Heyne)  to  be  the  true 
one,  (1),  on  account  of  the  more  poetic  meaning;  {%),  on 
account  of  Seneca's  {Thi/cst.  500)  "tacito  locum  rostro  perer- 
rat,"  where  "  tacito,"  applied  to  the  snout  of  a  hound  tracing 
his  game  by  the  scent,  can  only  mean  ipsa  can  is  muta. 
'Vo  which  add  Stat.  Tlieh.  1.  532  :  "tacita  immurmurat  aure;  " 
and  Virgil,  Ai'ii.  8.  108  :  "  tacitis  incumbere  remis,"  to  row 
without  accompanying  the  oar  with  the  voice;  and  1.  '30(1: 
"  taciturn  pectus,"   spoken   of  Latona  who  feels  but  does   not 


J]  o  AENEIDEA      [348-067  hktixet— OAro. 

speak,  and  to  which  Servius's  "  ipsa  tacita "  is  as  perfectly 
applicable  as  it  is  to  our  text.  (3),  on  account  of  the  addition 
to  TUETUR  of  lAMDUDUM  and  DiCENTEM,  words  which  express  as 
clearly  as  possible  that  Dido  eyes  Aeneas  over,  not  (as  Bur- 
niann  thought)  during  her  own  reply,  but  during  the  latter 
]mrt  of  Aeneas's  speech  :  s/ie  regards  him  mth  a  silent  scowl  nnfil 
he  has  finished,  and  then  accensa  profatur.  And  (4),  on 
account  of  the  almost  express  commentary  on  the  passage, 
afforded  by  Statius's  {Theh.  1.  673)  : 

"  deiecit  maestos  extemplo  Ismenius  heros 
in  ten-am  -vTiltus,  tacifeqne  ad  Tydea  laesum 
obliq\iare  oculos,  turn  longa  silcntia  movit." 

A  similar  form  of  expression  is  usual  in  other  languages.  Thus 
Schiller,  Maria  Stuart,  act  1,  sc.  8 : 

"  doeh  viel  bedeutend  fragt  ihr  ftfiiiDMcr  hfir/,:^^ 

Victor  Hugo,  Notre  Lame  de  Paris,  b.  9,  c.  4  :  "  On  eut  dit 
qu'il  entendait  sa  chanson  dans  ses  yenx.'" 

Nec  TiBi  DIVA  TAREXS,  ctc.  (vs.  36o). — Charles  James  Fox 
says,  in  a  letter  to  his  friend  Trotter  (Eussell's  Memoir  of  Fox, 
vol.  4,  p.  466)  :  "  If  there  is  an  Apollonius  Ehodius  where  you 
are,  pray  look  at  Medea's  speech,  lib.  4,  vs.  365,  and  you  will 
perceive,  that  even  in  Dido's  finest  speech,  nec  tibi  diva 
I'ARENS,  etc.,  he  has  imitated  a  good  deal,  and  especially  those 
expressive  and  sudden  turns,  neque  te  teneo,  etc. ;  but  then 
lie  has  made  wonderful  improvements,  and.  on  the  whole,  it  is 
perhaps  the  finest  thing  in  all  poetr3\" 

Perfide,  CAUCASUS  (vv.  366,  367). — Both  words  in  the  highest 
degree  emphatic ;  see  Eem.  on  "  crudelis,"  vs.  311,  andEem.  on 
2.  247. 


i]C^R-:^72  x.ur— AKQrrs]  BOOK  lY.  713 


368-372. 

NAM  QUID  DISSIMUl.O  AUT  QUAE  ME  AD  MAIORA  RESERVO 
XUM  FLETU  INGEMUIT  XOSTRO  NUM  LUMINA  FLEXIT 
NUM  LACRYMAS  VICTUS  DEDIT  AUT  MISERATUS  AMANTEM  EST 
QUAE  QUIBUS  AXTEFERAM  1AM  lAM  NEC  MAXIMA  lUXO 
NEC  SATURNIUS  HAEC  OCULIS  PATER  ASPICIT  AEQUIS 


Nam    QUID    DISSIMULO,    AUT    QUAE    ME    AD    MAIORA    RESERVO  ? — 

"  *  Quid  dissimulo  quod  sentio  '  (quid  autem  sentiat  prolocuta 
est,  vv.  365-7)  '  aut  quae  restat  maior  iuiuria  quam,  si  liaec  dis- 
simulem,  eavere  possim,'"  "Wagner  (1861),  as' if  Dido  had  said  : 
"  What  worse  can  he  do  to  me  if  I  don't  dissemble,  but  speak 
out  my  mind  ?  "  and  most  assuredly  not  the  meaning,  nor  even 
like  the  meaning.  The  meaning  is :  "  What  other  occasion  is 
3'et  to  come  on  which  I  am  to  speak  out  if  I  do  not  speak  out 
now  ?  for  what  greater  occasion  am  I  to  reserve  myself,  /.  e.,  to 
reserve  my  speaking  out,  to  reserve  the  full  expression  of  my 
feelings  ? "  I  am  not  siu-e  I  understand  Ennodius's  para- 
phrase, "  Verba  Didonis  "  (De  la  Eigne,  6.  289;  :  "  Nam  quid 
milii  dissimulatione  pollicitor  ?  aut  quid  sperando  meliora  sus- 
tentor?"  but  if  it  means,  which  I  very  much  doubt,  "in  the 
expectation  of  what  still  worse  treatment  shall  I  put  up  with, 
bear  patiently,  this  better  (less  bad)  treatment,"  I  have  that 
ancient  expositor  and  poet  on  my  side.  The  paraphrase  is, 
liowever,  much  more  obscure  than  the  original ;  could  by  no 
possibility  be  understood  except  for  the  light  thrown  on  it  by 
the  original.  Ennodius  serves  little  to  the  better  understand- 
ing of  Yirgil,  Virgil  much  to  the  better  understanding  of 
Ennodius. 

Quid  dlssimui.o? — Compare  Eurip.   MerK  ^8U  :   ouScr   Stt 

AuT  QUAE  ME  AD  MAioKA  RKSKRvor' — Compare  Tryphiod. 


714  AEXEIDEA  [;368-;]72  nam— akqi-is 

397  (Cassandra  speaking)  : 

TJS  yap  ixoi  XPf"^  ISioTOv  irKeov,  ei  fie  <()v\a(Tfffi 
oiKTpOTfpct)  OavaTO)  ; 

and  Apu.  5.  62^  : 

.     .     .     ' '  0  gens 
infelix,  cui  tp  pxitio  Forhina  reserrat  ?" 

NuM  LUMINA  FLEXIT?  (vs.  369). — Did  he  turn  his  eyes? 
Compare  Tacit.  Ilist.  2.  70 :  "At  non  Yiielliufi  Jfe.rif  oculos,  nee 
tot  millia  insepultorum  civium  exhorruit." 

Quae  quibus  anteferam  ? — "  Quae  eloquar  nescio,  quae 
Tplinquam,"  Ennodius,  "  Verba  Didoni.s,"  De  la  Eigne,  6.  289. 
I  tliink  not,  if  it  were  only  because  tbe  question  :  "  which  sub- 
ject of  complaint  shall  I  put  forward,  which  suppress,"  hardly 
])roper  to  be  put  even  by  a  hired  declaimer  rird  voce  to  himself 
beyond  the  precincts  of  his  closet,  had  been  the  last  question  in 
tlie  world  to  be  put  rird  roce  to  herself  by  infuriate  Dido  face  to 
face  witli  her  betrayer.  Little  different  from  that  of  Ennodius, 
and  liable  to  the  same  objection,  is  the  explanation  of  Servius  : 
"  Quid  prius,  quid  posterius  dicam  ?  "  an  explanation,  however, 
which  has  been  adopted  by  Conington.  Next  in  order  comes 
La  Cerda's  "Ita  magnum  est  non  gemnisse  ilJnm,  non  fiexisse 
oculos^  non  lacrymas  declisse,  non  miserafum,  ut  quae  quibus 
pmefemm  ignorem,"  La  Cerda,  Ruaeus,  Voss — a  mere  blinking 
of  the  question,  an  explanation  of  quae  quibus  by  quae  quibus. 
We  have  then  Heyne's  "  seiz.  tanquam  leniora  durioribus," 
"  to  what  things  harder  to  bear  am  I  to  prefer  these  things  as 
easier  to  bear?"  /.  e.,  "there  are  no  tilings  harder  to  bear  than 
these,  these  things  are  the  very  worst  possible,"  an  intelligible 
sense,  and  according  to  which  qttae  is  relative  and  quibus  in- 
teiTOgative ;  the  very  sense,  too,  .which  Forbiger  has  found  in 
these  same  words  of  Heyne,  but  point-blank  opposite  to 
Heyne's  own  paraphrase  of  them :  "  His  quid  praeferam  ?  Quid 
magis  pati  velim  ?  "  /.  e.,  "  what  things  should  I  prefer  to  these 
things,  what  things  should  I  rather  bear?"  in  other  words . 
"  these  things  are  the  very  best  in  tlie  world,"  the  very  sense 
wliich  Wagner  (IMfil),  interpreting  the  quae  of  Dido  interro- 


368-372  XAJ[— A KQUis]  BOOK  IV.  715 

gatively  and  the  quibus  of  Dido  relatively,  has  fouud  in  the 
words  of  Dido  herself:  "  Qui  bus  rebus  tanquam  diu-ioribus 
quas  tanquam  leniores  praeferam  ? "  a  sense  so  inconsistent 
with  the  whole  context  as  to  raise  the  suspicion  that  "Wagner's 
"quas"  is  a  misprint  or  a  confusion  of  Wagner  himself  for 
has,  and  that  Wagner's  "  quihus  "  is  to  be  understood  interro- 
gatively ;  while  on  the  contrary,  Heyne's  "  His  quid  praeferam  ^ 
Quid  magis  pati  velim  ?  "  is  either  a  misprint  or  confusion  in 
Heyne's  own  mind  for  "  Quibus  haec  praeferam  ?  Quibus  haec 
magis  pati  velim  ?  "  Next  we  have  Peerlkamp's  "  Qui  rei  quam 
rem  aateferam  h"  Qua  re  quid  est  indignius  toleratu  'i  Huie 
crudelitati  (quibus)  quam  (quae)  crudelitatem  anteponam  ?  " 
understanding  with  Heyne  quae  to  be  interrogative,  and 
QUIBUS  to  be  relative  ;  understanding  also  with  Heyne  quibus 
to  refer  to  the  treatment  mentioned  in  the  two  preceding  lines, 
and  assigning  the  same  gist  to  the  passage,  "  Qua  re  quid  est 
indignius  toleratu?"  without,  however,  deducing,  with  Heyne, 
the  contradictory  conclusion  :  "  ferenda  esse  haec  tanquam 
modica  iie  graviora  experiar ;  "  and  so  Ladewig  :  "  Was  kann 
aerger  noch  sein?" 

I  agree  with  Servius,  and  understand  both  quae  and  quibus 
to  be  interrogative  :  *'  What  shall  I  put  before  what  ?  what 
shall  I  speak  of  first,  and  what  last  ?"  That  such  is  the  mean- 
ing I  cannot  doubt ;  first,  because  it  had  been  tedious  in  Dido 
still  to  dwell  on  the  matter  abeady  despatched  in  the  two  pre- 
ceding ver.ses— to  chew  the  cud  on  it,  if  I  may  so  say,  and 
digest  it  over  again  in  the  words  quae  quibus  axteferam. 
No  matter  which  we  regard  as  the  relative,  quae  or  quibus, 
the  passage  so  understood  is  prosaic,  and  Dido's  speech  that  of 
a  lawyer,  pausing  at  each  word  to  choose  the  next,  cold, 
phlegmatic,  and  studied.  Secondly,  because  on  the  coutraiy, 
the  double  question  iclud  to  what  contained  in  three  words,  and 
referring  not  backwards  to  what  she  has  already  said,  but  for- 
wards to  what  she  is  going  to  say, 

EIECTUM  LITTORE,  EGENTEM 
EXCEl'I,  ET  KEONI  DEMENS  IN  I'ARTE  LOCAVI  ; 
AMISSAM  CLASSEM,  SOCIOS  A  MOUTE  KKIilSI, 


716  AENEIDEA  [368-372  >-.ux— aeqiis 

is  not  only  in  the  liigliest  degree  rapid  and  forcible,  but  is  our 
author's  usual  imjirovement  on  his  Euripidean  model,  in  this 
case  Medea,  U7o  : 

eK  Twv  Sf   Trpooraiv  irpoorov   ap^ofxai  Keyeiv, 

Exactly  as  Medea  answers  her  own  question  in  the  words 

((Taiffa  ff',  CCS  iffaffiv  'EWyjvuiv  oaoi 
Tavrov  ^vvei.ffe0T]a'av  Apyccov  ffKacpos, 
ir€fji.<p8eVTa  ravpoiv  TTvpirvowv  eTTLffraTrjv 
(fvy\ai(TL,  Kai  (nrepovvra  davacrtfxov  yvr]v' 
SpaKovra  0'  os  iraJXP^'^ov  afxipcjruiv  Sepas, 
(TTTfipais  ecrco^e  ttoKvkXokois  avirvos  oou 
KTiivas',  avecrxov  croi  <paos  ffdirripiov, 

and  that  she  had  not  only  done  this,  but  had  killed  Pelias  and 
come  with  her  lover  to  lolchos  : 

auTTj  Se,  Trarepa  Kai  Sofiovs  TrpoSovs  e/xovs, 

T1)V  nijAjOITtC  €1S  \0l\K0V   IKO/XTJV 

^vu  (Toi,  TTpoOvjj.os  fxaWov  tj  (Tocpcorepa. 
UfKiau  T    aTTiKTeiv' ,  oxrirep  aXyicrrov  Oaveiv 
iraiSoov  vir   avTOv,  iravra.  t    e^ei\ov  (po^ov, 

SO  Dido  answers  her  own  question  in  the  words : 

EIECTUM  LITTOKE,  EGEXTEM 
EXCEI'I,  ET  KEGNI  DEMENS  IX  PAIITE  LOCAVI ; 
AMISSAM  CLASSEM,   SOCIOS  A  MORTE  EEDl'XI 

(where  in  demens  we  have  Medea's  very  TrpoOv/xog  /xaWov  j? 
aorpioTioa).  As  Dido's  whole  speech  is  thus  exactly  modelled 
on  the  speech  of  her  prototype,  even  to  such  particulars  as 
3VUSQUAM  TUTA  FIDES  (the  Virgiliau  representative  of  the  o^tKwv 
fppovSi)  wKTTtQ  of  Euripides),  and 

lAM  lAM  NEC  MAXIMA  lUXa 
XEC  t;ATlllMl  s  HAEC  OCI'LIS  PATER  ASPICIT  AEQt'IS 

(the  Virgiliau  variation  of 

.     .     .     ov5'  ex^  fJ.adfiv, 
ei  deovs  vofMi(fts  rovs  tot   ovk  apx^i^v  etj, 
7)  Kaiva  Keiaddi  defffii^  afdponrois  ravvv, 
eTrei  ^vvoiffda  y"  ets  e^u'  ovk  evopKos  «») 


368-072  XAM— AKari!^]  BOOK  IV.  717 

and 

XVM  FLETr  INGEMUIT  NOSTKO  ?    MM  LUMIXA   ILEXIT  'l 

(the  Vii'gilian  vaiiation  of 

owTOi  dpaffos  too'  eiTTif,  oi/S'  euToA^m, 
(piKovs  KaKois  5pa(TavT'  ivavTiuv  jSA.eTrei;', 
oAA.'  7;  jXiyiffTT]  Tiav  if  avdpunrois  vocrwv 
TaffuiV,  avaiZii   ), 

SO  Dido's  self-interrogatiou  quae  quibus  axteferam  is,  there 
can  be  no  manner  of  doubt,  the  Virgilian,  slightly  varied 
representative  of  Medea's 

eK  Tan/  §6  TTpdiTwv  TTpwTov  ap^ofiai  \(y(iv, 

as  it  is  at  the  same  time  the  representative  of  his  other  model, 
the  Simaetha  of  his  Sicilian  master  Theocritus,  Idi/ll.  2.  6U  : 

vvv  5?)  fJLOVVT)  ioicxa  TTodiU  Tov  ipwTo.  haKpvrTu)  ; 
e/c  TWOS  aploD/iiat- ;  ns /j-ui  KaKov  ayaye  tovto  ; 

Compare  Claud.  6  Cons.  Honor.  280 : 

.    .    .     ^^  quae  jpriitia  miser,  (imie  innem  dictis 
posteriora  quei'ar  ?  " 

Terent.  Ean.  5.  8.  U  : 

.     .     .     '' 'j'l id  vomunMiiovem  priinian  a,utla.udemma,xime, 
ilium  qui  mihi  rledit  consilium,  ut  facerem?  an  me,  qui  ausus  siem 
incipere?  an  Fortunam  collaudeui,  quae  gubcmatrix  fuit?  " 

Also  Seneca,  Troad.  1061  :  "  quid  prius  referens  gemam!^"  the 
same  question  as  in  our  text,  although  referring,  not  as  in  our 
text,  to  the  soitows  of  a  single  person,  but  to  the  sorrows  of  two 
distinct  persons. 


718  AENEIDEA     [373-380  kiectum— sollic. 


373-380. 

EIECTUM — SOLLICITAT 


VAR.  LECT.  [punct.-]  (vs.  373). 
EIECTTJM  IITTOKE  EGEKTEM  I  Pal.     Ill  R.   Steph. 

EiECTTJM  LiXTOKE  ■  I  Med.  (LITORE).     Ill  D.  Heins. ;  N.  Heins.  (1670) 
Haiipt;  Wagn.  (Pracst.). 

EIECTUM    •    LITTOKE  EGENTEM  III  P.  Manilt. 


rA£.  LECT.  (vs.  371). 
suscEPi  I    See  quotation  from  Pierius  under  excepi,   and  III   compare 
Claud,  in  Entrap.  1.  11^2  :  "  (iui  servi  non  est  admissus  in  usum  susci- 
pitur  regnis.'''' 

excepi  I  3Ied.  ;  "  in  Virgilianis  omnibus  exemplaribus  except.  Nusquam 
alibi  quam  apud  Priscianum,  idque  in  antiquo  cod.  legi  suscepi," 
Pierius.  Ill  R.  Steph. ;  P.  Manut. ;  D.  Heins. ;  N.  Heins. ;  Haupt  ; 
Wagn.  {Pracst.) ;  Ribb. 


ElECTUM  LITTORE  EGE^TEM  EXCEPI  (vv.  373-4). "EgENTEM  lit- 

toris,"  Servius,  and  aceordiug  to  Priscian,  "quidam."  "Eiectitm 
LITTORE,"  Priscian,  Fabricius  (quoting  Ter.  Andr.  5.  U  •'  "apud 
Andruni  eiccf  as;  turn  ille  eye  its'''),  Ileyne,  Brunck,  Wakefield, 
Ladewig,  "Wagner  (ed.IIeyn.,  and  1861),  the  latter  adding  "pro 
eo,  quod  vulgo  dicitur  hi  I'dtm.''''  Every  one  erroneously.  Lit- 
TORE  belongs  neither  to  egentem  nor  to  eiectum,  but  to  excepi. 
LiTTORE  (/.  c,  hospitio  littoris,  hospitali  littore)  excepi 
EiECTUJM,  EGENTEM.  Compare  Ovid,  Ep.  7.  89  (this  same  Dido 
to  this  same  Aeneas)  : 

"  fluctibus  eiectum  tuta  statione  recepi." 

Id.  Fast.  5.  391 :  "excipit  hospitio."  Ibid.  1.  3  :  "  excipepaeato 
vultu."     Eurip.  3Ied.  711  :  Se^ai  St  x^P^- 


373-380  EIECXU31— soLLic]    BOOK  lY.  7^9 

ElECTUM.— Not     EIECTUM    LITTORE,     but     ElECTUM     p  atria 

{iro\e(og  e/c/3f/3Ar?^£voc,  Eurip.  F/edr.  J^12),  exulem,  exactly 
corresponding  to  "  Europa  atqiie  Asia  pulsus,"  said  of  the  same 
Aeneas  by  himself,  and  in  connexion,  too,  with  "  egens,"  1.  388: 

"  ipse  ignotus,  of/cus,  Liliyae  descrta  pcragro, 
Europa  atqnc  Ania  pulsus.''^ 

Compare  8.  646  : 

"  nee  non  Tarqiiiniuiu  vicctuia  Porsenna  iubebat 
accipcre^''    . 

where  "eiectum"  is  eiectum  patria,  regno,  and  where 
"Tarquinium"  corresponds  to  the  ilium  understood  of  our 
text,  and  "  accipere  "  to  the  excepi.     Compare  also  1.  582  : 

"  si  quibus  ciectus  sil^ds  aut  urbibus  errat," 

where  the  structure  is  not  "  eiectus  silvis,"  but  "  eiectus  "  {i.  e., 
eiectus  regnis),  an  exile,  "errat  silvis"  (see  Eem,  on  1. 
582).     Senec.  Med.  20  (Medea  cursing  Jason)  : 

"  vivat ;  per  urbes  erret  ignotas  effcns, 
cxsul,  paveus,  invisus,  iuceili  laris." 

Claud,  ui  Rujin.  1.  58  : 

' '  at  nos  indecores  longo  torpebimus  aevo, 
omnibus  eiedae  regiiis.'''' 

Cic.  in  Cat  if.  1.  9  :  "Exsulta  impio  latrocinio,  ut  a  me  non 
ciectus  ad  alienos,  sed  invitatus  ad  tuos  isse  videaris."  Id.  pro 
Rose.  Amer.  23 :  "  Nudum  ciicit  domo,  atque  focis  patriis  diisque 
penatibus  praecipitem  .  .  .  exturbat."  Ibid.  27  :  "  eiectum  domo 
atque  expulsum  ex  suis  bonis."  Ibid.  6  :  "  damnato  et  eiecfo  " 
{i.e.,  e  patria  expulso). 

Nor  is  this  all.  Not  only  is  kiectum  not  naufragum,  not 
cast  on  shore  by  the  sea,  but  this  meaning  for  the  word,  even  if 
otherwise  possible  in  our  text,  had  been  altogether  imsuitable, 
inasmuch  as  Dido  founds  on  her  having  received  Aeneas  eiec- 
tum a  claim  to  Aeneas's  gratitude.  But  no  such  claim  could 
have  been  foimded  on  her  receiving  a  shipwrecked  sailor  or 

IIEMIY,  AE.NEIDEA,   VOL.  II.  4g 


720  AENEIDEA     [373-380  eiecxum— soilic. 

traveller.  It  was  the  common  right  of  mankind  in  such  cases 
to  he  allowed  to  land,  and  it  was  only  hy  downright  savages 
such  right  was  ever  denied.     Hear  Ilioneus  (1.  543)  : 

"  quod  gemis  hoc  hominiim  ?  quaeve  hunc  tarn  barbara  morem 
permittit  patria  ?  bospitio  probibemur  arenau  : 
bella  cient,  primaque  vetant  consistere  teiTa. 
si  geniis  humanum  et  mortalia  temnitis  anna, 
at  sperate  deos  memores  fandi  atque  nefandi ;  " 

with  which  compare  Cic.  2^ro  Ro>ic.  Aiiier.  7"2 :  "  Etenim  quid 
tarn  est  commune  quam  spiritus  vivis,  terra  mortuis,  mare  iluc- 
tuantibus,  littus  eiectis  ?  .  .  .  Ita  postremo  eiiciuntur  [e  mari, 
6fc.]  ut  ne  ad  saxa  quidem  mortui  conquiescant."  Dido  there- 
fore could  not  accuse  herself  for  having  granted  to  shipwrecked 
Aeneas  a  refuge  from  the  sea,  that  right  which  was  as  common 
as  the  right  to  live,  or  the  right  when  dead  to  he  buried ;  but 
she  could  and  does  accuse  herself  of  having  afforded  the  exiled 
and  outcast,  eiectum,  a  refuge  in  her  dominions,  a  refuge  to 
which  he  had  no  claim,  and  his  ingratitude  for  which,  and  the 
favours  which  followed,  drives  her  to  distraction.  If  it  be 
objected,  as  no  doubt  it  will,  that  Ovid's  Dido  not  only  applies 
the  term  "eiectum"  to  Aeneas  in  the  sense  of  uaufragus, 
but  even  claims  Aeneas' s  gratitude  for  the  shelter  afforded 
him  {Epid.  7.  89  : 

"  fluctibus  eiectum  tuta  statione  recepi  "  ), 

I  reply:  (1),  that  my  argument  is  not  that  eiectus  may  not 
be  joined  with  fluctibus,  or  with  such  other  context  as  deter- 
mines it  to  mean  eiectus  e  mari,  but  only  that  it  is  not  so 
joined  on  the  present  occasion,  and  that  on  the  present  occasion 
the  other  acknowledged  sense  of  eiectus,  viz.,  eiectus  e 
regno,  not  only  suits  much  better  with  the  context,  but 
affords  a  much  better  foundation  for  the  charge  of  ingratitude 
brought  by  Dido  against  Aeneas;  iiiicl  (^),  that  the  un- 
doubted use  by  our  author  himself  of  eiectus,  absolutely  and 
without  explanation,  in  the  sense  of  exile  or  outcad,  8.  64G  : 

"  nee  non  Tarquiuitim  ciccf'tiit  Porsenna  iiibebat 
aecipeie," 


373-380  EiECTTJir — sollic]      BOOK  IV.  72X 

is  of  much  more  avail  to  determine  the  meaning  of  "  eiectus,"  used 
absolutely  and  without  explanation  in  our  text,  to  be  outcast, 
than  the  use  of  "eiectus"  with  the  explanatory  adjunct  "  fluc- 
tibus"  by  Ovid  is  to  determine  the  meaning  of  eiectus  without 
such  explanatory  adjunct  to  be  naufragus.  In  addition  to 
which  double  argument  it  is  to  be  observed,  besides,  that  the 
return  of  Dido  in  the  words 

AMISSAM  CLASSKM,   SOCIOS  A  MOKTE  REJJUXl 

to  services  already  sufficiently  insisted  on  in  eiectum  littore 
EXCEPi,  interpreted  as  the  commentators  interpret  those  words, 
is  as  imnecessary — as  little  strengthens  her  case — as  the  men- 
tion in  the  same  words  of  the  same  services  is  necessary  to  and 
strengthens  her  case,  the  words  eiectum  littore  except  being- 
understood  to  refer  to  other  services,  to  which  the  services  ren- 
dered at  the  time  of  the  shipwreck  were  no  more  than  subsi- 
diary and  introductory. 

Littore,  not  to  be  taken  too  literally,  or  as  meaning  arena 
or  water's  edge  only,  but  in  that  more  extended  sense  in  which 
the  Latin  littus  and  the  English  sJiore  are  so  frequently  used 
to  signify  the  whole  country,  jjcirs  pyo  toto,  as  3.  44  : 

"  heu  :  fuge  crudeles  terras,  fugo  Utttis  uvurum." 

That  Dido  uses  the  word  littore  in  this  its  extended,  not  in  its 
strict  and  literal,  sense;  that  it  is  not  of  the  mere  liberty 
accorded  to  Aeneas  of  landing— the  mere  "hosj^itium  arenae  " 
which  Ilioneus  complains  of  having  been  denied  to  the  Trojans 
("hospitio  prohibemur  areuac,"  1.  544)— she  speaks,  but  of  the 
hospitality  of  the  country  afforded  to  him,  appears  no  less 
from  1.  ;j01: 

"  huec  ait,  et  Maia  geuitimi  clcmittit  ab  alto, 
ut  terrae,  utquc  novae  patcant  Carthagiuis  arces 
ho.ipitio  Tcucris,  no  fati  neseio  Dido 
Huibus  arcerot," 

than  from  the  union  of  eiectum  littore  excei'i  with  regni 
demens  in  parte  locavi — a  little  incongruous  if  the  reception 
spoken  of  in  eiectum  littore  excepi  be  no  more  than  the 

48* 


722  AENEIDEA     [-373-380  EiEcirM— sollic. 

mere  "hospitimn  arenae,"  the  landing  allowed  to  a  shipwrecked 
sailor,  but  quite  easy  and  natural  if  it  was  an  outcast  from  his 
own  kingdom  Dido  had  received  with  hospitality  into  hers. 

Egextem,  not  with  Servius  i.ittore  egentem,  but  without 
government,  as  1.  388  : 

"  ipse  iynotus,  tyents,  Libyac  deserta  peragro." 

Claud,  in  Rujin.  1.  299  :  "  ditem  spoliat :  tu  reddis  rgodi.'''' 

Except. — The  objection  to  the  reading  except  that  exci- 
pere  is  used  by  our  author  elsewhere  in  a  bad  sense,  as  6.  173  : 

"  aemiilus  except  am  Triton,  si  credere  digiium  est, 
inter  saxa  viriim  spumosa  immerserat  unda," 

is  invalid,  the  word  being  used,  like  its  English  equivalent  to 
take  in,  indifferently  in  a  good  and  bad  sense.  See  Ovid, 
Fad.  5.  391  : 

"  cxc'qnt  hosi)itio  iuvenem  Philyrcius  heros." 

Demens  (vs.  374). — Compare  Eurip.  Med.  1^85  :  ngoBvfxoQ 
fiaWov  >7  (TO({)(i)Tepa. 

Amissam  classem,  socios  a  morte  reduxi  (vs.  375). — Why 
the  broken  structure  here,  and  in  Pindar's  otherwise  exact 
parallel  {01.  13.  51^,  ed.  Dissen),  vdi  awnipav  Apyot  kui  tt/jotto- 
\oic,  the  unbroken  and  regular  ?  Plainly  because  here  the 
injured  person,  excited,  maddened  Dido  herself,  speaks ;  there 
the  injiu-ed  person,  Medea  (Dido's  prototype),  is  spoken  of  by 
a  third  wholly  unconcerned  person.  Not  improbably  Pindar's 
passage  was  in  the  mind  of  Virgil. 

Heu  !  FURiis  ixcensa  feror  (vs.  376). — See  Rem.  on  2. 
131 ;  and  observe  besides  that  f  ero  is  the  verb  appropriated  to 
the  carrying  of  fire  or  of  a  biu-ning  object,  as  in  verse  593 ; 
also  Ovid,  3Ic(.  3.  UOIf  (of  Narcissus)  :  "  flammas  moveoque 
feroque." 

Nunc  (vs.  376). — *'  Nuxc  seems  to  mean  '  now,  just  when  it 
is  most  convenient  to  him  and  most  fatal  to  me,'  "  Conington. 
No:    NUNC   is  here  equivalent   to   mo  do.      The  three  xuxcs 
repeat  Aeneas's  so  many  various   excuses  :    non-,  it  is  augur  . 
APOLLO  who  is  sending  him  away  (verse  345)  ;    note  it  is  the 


381-387  I  SEQUERE— nios]      BOOK  lY.  723 

LYCiAE  soRTES  wliich  are  sending  him  away  (verse  346)  ;  now 
it  is  the  iNTERPREs  DivuM  lovE  MISSUS  AB  IPSO  (the  exact  repe- 
tition of  Aeneas's  words  with  his  very  xuxc,  verse  356)  who  is 
sending  him  away.  Compare  Justin.  4.  1  :  "  Ea  res  facit,  nt 
nunc  fiammas,  nunc  vaporem,  nunc  fumum  eriietet,"  i.  e.,  now 
flames,  then  vapour,  and  then  again  smoke. 

Is  suPERis  LABOR  EST  (vs.  379),  theme;  ea  cura  quietos 
soLLiciTAT,  variation.     See  Eem.  on  1.  5-jO. 


381-387. 

I  SEQUERE  ITALIAM  VENTIS  PETE  REGNA  PER  UNDAS 

spero  equidem  mediis  si  quid  PIA  NUMINA  POSSUNT 

SUPPLICIA  HAUSURUM  SCOPULIS  ET  NOMINE  DIDO 
SAEPE  VOCATURUM  SEQUAR  ATRIS  IGNIBUS  ABSENS 
ET  QUUM  FRIGIDA  MORS  ANIMA  SEDUXERIT  ARTUS 
OMNIBUS  UMBRA  LOCIS  ADERO  DABIS  IMPROBE  POENAS 
AVDIAM  ET  HAEC  MANES  VENIET  MIHI  FAMA  SUB  IMOS 


VAR.  LECT.  Ipnnct.']  (vs.  381). 

Neither  the  Medieean  as  represented  by  Foggini,  nor  Servius  as  represented 
by  the  Dresden  codex,  thi'ows  much  light  on  the  punctuation  of  this  pas- 
sage; the  former  presenting  us  with  italiam  ventis  pete  •  kegxa  p., 
the  latter  heading  his  gloss  A\dth  i  sequere  italiam  vextis,  and 
quoting  I  seqiteee  italiam  ventis  in  his  gloss  on  "  Tyrrhenas  i  sterne 
acics,"  7.  426,  and  yet  in  the  course  of  his  present  gloss  remarking: 
"  permiscenda  sunt  aliquu  quae  vetent  latenter ;  ut  vextis  pete  kegxa 

PER  rXDAS." 

ITALIAM  VENTIS  •  PETE  III  P.  Manut.  J  La  Cerda  ;  Heyne  ;  Wagner  (ed. 
Heyn.  and  Praest.) ;  Brunck  ;  Wakefield  ;  Ladew.  ;  Ribb. 

ITALIAM  •  VENTIS  PETE  III  "  Sane  multi  italiam  distinguunt,"  Serv. 
Voss. 


724  AENEIDEA      [381-387  i  sEQrEEE— imos 

Ennodius,  "  Verba  Didon."  (De  la  Eigne,  6.  289)  has  :  "  Vade 
iilterius  ;  non  morabor.  Habet  vindictam  mei  via  qua  deseror ; 
habebit  pelagus  in  furore  iudieium  ;  raucos  tumentium  procel- 
larmn  aestus  exaudiam  :  vocabis  inter  pericula  Didonis  nomen 
quae  et  fuit  portus,  et  praebuit ;  aut  certe,  quod  timeo  ne  dum 
vindicor  me  vivente  moriaris;  eventum  expetitae  narigationis 
post  usOTani  lucis  agnoscam  :  vide  sceleribus  indebitam  merce- 
dem ;  perire  innocens  ante  cupio,  quam  merentem  " — a  fair 
specimen  of  the  kind  of  understanding  there  was  of  Yirgil 
during  the  middle  ages,  up  to  the  time  of  Julius  Scaliger,  a 
period  embracing  that  most  renowned  of  all  Virgil's  commenta- 
tors, Servius.  Ennodius  was  a  scholar,  such  as  scholars  were  in 
those  days,  a  bishop  and  father  of  the  church,  yet  he  under- 
stands Dido  not  as  comforting  herself  with  the  prospect  of 
Aeneas's  perishing  by  shipwreck  on  his  way  to  Italy,  but  as 
hoping  she  may  be  dead  herself  before  such  deserved  calamity 
befalls  him.  Is  it  any  wonder  that  Virgil  has  been  taken  to 
be  a  conjuror  and  necromancer,  and  his  fourth  Eclogue  a  hymn 
in  honour  of  the  coming  of  Christ  ? 

Vextis  (vs.  881)  certainly  belongs  to  pete,  not  to  sequere. 
First,  because  the  expression  pete  kegna  per  undas  does  not 
sufficiently  express  "srnY  in  search  of  kingdoms,"  expresses 
rather  "  search  for  kingdoms  among  the  waters."  Secondly, 
because  while  on  the  one  hand  we  have  italiam  sequor  with- 
out any  rentis  at  verse  361,  and  "Italiam  sequimur"  without 
any  ventis  at  5.  629,  ventis  or  vento  petere  is,  on  the 
other  hand,  a  very  usual  form  of  expression  with  our  author,  as 
3.  563 : 

"  laevam  cuncta  cohors  remis  w»#isqiie  jM'tivit  ;" 

2,  25:  "vento  petiise  Mycenas;"  2.  180:  "vento  petiere 
Mycenas."  Thirdly,  because  the  reference  which  Dido  plainly 
makes  to  Aeneas's  own  words,  italiam  kon  sponte  sequor, 
verse  361,  is  better  made  by  the  exactly  repeated  expression 
SEQUERE  ITALIAM,  than  by  sequere  italiam  modified  by  the 
addition  of  ^•ENTIS.  Fourthly,  because  on  the  general  principle 
tliat  the  briefer  expression  is  always  the    stronger,    sequere 


081-387  I  SEQTJEEE— nios]     BOOK  lY.  725 

iTALiAM  is  stronger  than  sequere  italiam  ventis,  expresses  as 
forcibly  as  it  is  possible  for  language  to  express  the  main  gist 
of  the  thouglit,  the  particularities  (viz.,  the  how  and  the  where) 
being,  according  to  our  author's  usual  habit,  reserved  for  a 
second  sentence,  subjoined  in  the  latter,  less  important,  part  of 
the  verse.  And  finally,  because  whereas  we  find  the  vague  and 
imperfect  expression  petere  littora  completed  and  made  per- 
fect by  an  explanatory  "  ventis,"  Ovid,  ^lof.  15.  O^o  : 

"  qu.u[\ic  peiant  roifis  Epidaiiria  littora  mittunt," 

we  find  no  such  addition  made  by  the  same  poet  to  his  repeti- 
tion, in  Dido's  epistle  to  Aeneas,  of  the  Virgilian  sequere 

ITALIAM  : 

"  eertus  es,  Aenca,  cum  foederc  solvere  naves, 

quaequc  iibi  sinl  ncscis,  Itala  regna  seqid,'''' 

for  tlie  plain  reason,  no  doubt,  that  neither  was  there  any  sucli 
addition  in  the  Vii'gilian  original,  nor  occasion  either  in  ori- 
ginal or  copy  for  any  such  addition.* 

Sequere  italiam,  theme  ;  vextis  pete  regna  per  undas, 
variation.     See  Eem.  on  1.  550. 

Nomine  dido  saepe  vocaturum. — Not  that  he  will  call  on 
Dido  either  expecting  help,  or,  as  Ceyx  when  drowning  calls  on 
Alcyone,  affectionately,  Ovid,  Met.  11.  562  : 

.     .     .     ' '  jiliu-ima  nantis  in  ore 
Halcyone  eoniux.     Illam  meminitque  refertqne  : 
illiiis  ante  ociilos  ut  agant  sua  corpora  fluctus 
optat,  ct  exaniniis  maiiibiis  tumuletm-  (Di/ioin. 
dum  natat,  absentem,  qiioties  sinit  hisc-erc  fluctus, 
iiominat  Halcyonen  ipsisque  imnuu-murat  undis," 

but,  despairing  and  full  of  remorse,  and  regarding  his  misfor- 


See,  however,  as  tending  against  the  whole  of  this  Remark,  Manilius,  5.  40  ; 

"  ilia  [Arg-o]  quisquis  erit  tcrris  oriente  creatus, 
rector  erit  puppis,  clavoquc  iramobilis  hacrcns 
mutabit  pclago  terras,  venii'squc  seguetiir 
foriunam,  totumque  volet  tranare  profundum 
classibus,  atquc  alios  menses,  aliumque  viderc 
Phasin,  ct  in  cautes  Tiphyn  superare  tremcntem." 


726  AENEIDEA    [381-387  i  seqttere— mos 

tunes  as  a  merited  retribution,  that  he  will  ejaculate  her  name, 
wish  in  vain  that  he  had  now  the  power  to  undo  what  he  had 
done.  Compare  ApoUon.  Ehod.  4.  384  (Medea's  imprecation 
of  Jason) : 

(TTpivyoixevos  KaixaroKXC 

Aesch.  Enmm.  553  (Chorus  of  Furies)  : 

rov  avTLToXfxov  Se  ^a/j.i  irapfiaTav 

ayovra  iroWa  iraVTO^vpr'  avev  Siktjs 

fiiaius  |w  XP"*""  KaOrifffiv 

\atfos,  orav  XaPf)  irovos  dpavofxivas  Kepatas. 

Ka\ei  5'  uKovovras  ov- 
Sev  ev  fjifcra  SvairaAn  re  Siva. 

Senec.  3Ied.  20  (Medea  cursing  Jason)  : 

"  vivat ;  per  lu'bes  erret  ignotas  egens, 
exsul,  pavens,  invisus,  incerti  laris  ; 
me  coniugem  optet." 

Sequar  absens. — The  connexion  of  these  words  with  the 
immediately  preceding  vocaturum  is  this :    "  you  will  often 
ejaculate  the  name  of  Dido,  for  the  thought  of  Dido,  the  recol- 
lection of  Dido,  will  haunt  you.     Dido  though  absent  in  person 
will  in  thought  always  be  present  to  you.     When  you  are  ship- 
wrecked therefore,  as  I  hope  and  expect  you  will  be,  you  will 
ejaculate  my  name,  the  thought  of  me  being  always  uppermost 
in  your  mind."     Sequar,  then,  /  mil  follow ;   not,  with  La 
Cerda,  in  consequence  of  your  call  ["  Tum,  cum  me  voces,  se- 
quar te  ego  ATRis :  ignibus"  ;  and  again  "  Vocabis  me,  et  tunc 
putabis  errore  mentis  me  tibi  oceurrerecum  facibus,"  La  Cerda], 
but  the  very  opposite :  you  will  call,  because  I  u-ill  always  be  fol- 
lowing you,  i.  e.,  will  always,  though  absent  in  person,  be  present  to 
your  thought,  the  identical  sentiment,  it  will  be  observed,  of 
Ovid's  weaker,  frailer  Dido,   however  fined  down  by  the  less 
severe,  more  gallant  poet,  so  as  hardly  to  be  recognisable,  Heroid. 
7.  65 : 

' '  finge  age  te  rapido  (nullum  sit  in  omine  ponclus) 
turbine  deprendi ;  quid  tibi  mentis  erit  ? 
protinus  occurrent  falsae  periuria  linguae, 
ct  Phrygia  Dido  fraudc  coacta  mori." 


381-387  I  SEQrEEE— nros]       BOOK  IV.  727 

Compare  Ovid  {ex  Ponto,  2.  10.  U9),  writing  from  Tomi  to  his 
friend  Macer,  at  Rome  : 

"  hie  es  et  ignoras  ;  ct  ades  celeberrimus  absens  ; 
inque  Getas  media  visus  ab  urbe  venis  ; " 

the  key  to  the  meaning  of  which  words,  if  indeed  any  key  be 
needed,  will  be  found  in  the  immediately  following  lines  : 

"  redde  \'icem  :  et,  qiioniam  regio  felicior  ista  est, 
illie  mo  memori  pectore  semper  babe.' ' 

Both  in  our  text  and  in  the  0 vidian  passage  the  word  "  absens" 
shows  that  not  the  actual  person,  but  only  the  recollected  per- 
son, the  recollection  of  the  person  is  spoken  of,  just  as  in  Ovid, 
Met.  1/j.,  726  (Iphis  addressing  Anaxarete)  : 

"nee  tibi  Fama  mei  ventura  est  nuntia  leti: 
ipse  ego  ne  diibites,  adero,  praesensque  videbor, 
corpore  ut  exanimi  ciudelia  liimina  pascas," 

the  word  "  praesens  "  added  shows  that  not  the  mere  recollec- 
tion of  the  person,  but  the  actual  person,  or,  the  actual  person 
being  dead,  the  actual  umbra  of  the  person  is  meant.  La 
Cerda,  therefore,  who  was  perfectly  aware  that  it  was  absent 
Dido  who  was  to  persecute  Aeneas  (viz.,  the  recollection  of  her 
as  long  as  she  was  living,  and  her  imagined,  not  her  real,  spectre 
when  she  was  dead),  should  not  have  described  the  Dido  who 
was  to  persecute  Aeneas  by  the  epithet  "  praesens,"  should  not 
have  added  to  his  perfectly  correct  *'  imaginaberis  me  ab- 
sent em  "  his  very  incorrect  "  et  te  faeibus  ardentibus  armata 
praesens<^Q  persequar,"  but  should  have  added  instead,  "  et  te 
faeibus  armata  persequar  absens ;"  Dido's  meaning  being,  not 
that  she  would  be  present,  but  that  she  would  be  absent,  and 
only  imagined  to  be  present.  Had  Dido,  using  the  expression 
ADERO,  meant  the  real  presence,  expressed  by  praesens,  and 
not  merely  an  imagined  presence,  she  would  not  have  said 

AUDIAM,    ET    HAEC    MANES    VENIET   MIHI    FAMA    SUB     IMOS  ;     shc 

would  have  said  videbo,  "I  will  see,  and  glut  my  eyes  with 
the  sight  of  your  suiferings,"  the  very  sentiments  which  we 
find  in  the  so  numerous  imitations  of  the  passage,  ex.  ijr.  Metast. 


728  AENEIDEA    [381-387  i  sEQrEEE— mos 

Aelnl  3.  3  (Deidamia  to  Achille)  : 

.     ,     .     "  ombra  seguace, 

2)rescnte  ovimque  sei  , 

vedro  le  mie  vcndette." 

There  is  not  a  very  dissimilar  use  of  ab  sens,  9.  63  (of  the  wolf 
outside  the  sheepfold)  : 

.     .    .     ' '  ille  asper  et  improbus  ira 
saevit  in  alscntes  " 

[discharges  his  rage  on  the  absent  lamb,  discharges  his  rage 
on  them  present  only  in  his  imagination]. 

Sequar. — Sequi  is  here  used  not  in  its  strict  sense,  viz., 
that  of  following  so  as  to  be  always  behind,  but  in  that  looser 
sense  in  which  follow  is  so  often  used  in  English,  viz.,  in  the 
sense  of  going  along  with,  accompanying,  going  wherever  the 
followed  person  goes  ;  Gr.  aiia  emadai,  as  Soph.  Oed.  Tyr.  Ifll  : 

SeiJ'ai  S'    afx'   eirovTat 
KripfS  avair\aK-r)Toi. 

See  Eem.  on  "  sequiturque  patrem  non  passibus  aequis,"  2.  724. 
Sequar  is  modified  by  absens  in  the  same  way  as  adero  is 
modified  by  umbra.  Sequar,  "I  will  follow  you,  and  yet  not  J, 
for  I  shall  be  far  away  (abse^'s),  only  the  recollection  of  me ;" 
adero,  "  I  will  be  present,  and  yet  not  I,  only  an  image  of  me, 
my  imagined  umbra."  A  similar  recollection  of  absent  Aeneas, 
even  a  similar  haunting  of  the  imagination  by  his  image,  is 
ascribed  to  Dido  herself,  verse  83 :  "  ilium  absens  absentem 
auditque  videtque."  The  only  difference  is  that  in  this  case,  there 
being  no  remorse,  there  are  no  "  atris  ignibus ;"  and,  Aeneas  not 
being  dead,  it  is  Aeneas  himself  who  is  imagined  to  be  present, 
not  his  "umbra." 

Atris  ignibus. — "  Alii  furiarum  facibus  dieunt  .  .  .  Alii 
sociorum  facibus  .  .  .  Melius  tamen  est  ut  .  .  .  accipiamus  atris 
IGNIBUS,  rogalibus,"  Servius.  The  first  of  these  interpretations 
has  been  adopted  by  Heyne,  the  last  by  Jahn,  Wagner  at  one 
time  preferring  the  one,  at  another  time  the  other.  To  each 
interpretation  I  object  alike  that  it  blends  and  confounds  toge- 
ther two  clauses  which  are  as  sharply  distinguished  from  eaeli 
other  as  any  two  clauses  joined  together  by  the  conjunction  ct 


381-387  T  SKQUERE— nros]      BOOK  lY.  729 

can  easily  be,  viz.,  the  clause  that  the  recollection  of  her  will 
haunt  Aeneas  after  he  has  parted  from  her  (sequar  atris  igni- 
Bus  AUSENs;  see  above),  and  the  clause  that  when  she  is  dead 
her  ghost  will  haunt  him  (cum  trig  id  a  mors  axima  seduxerit 
ARTIES  OMXiBus  UMBRA  Locis  ADERo).  The  two  clauscs  being 
so  separate,  and  the  first  clause  concerning  the  living  Dido 
alone,  as  wholly  as  the  second  clause  concerns  only  the  dead 
Dido,  ATRIS  ifJXiBUs  cannot  be  either  the  firebrands  of  the 
furies  {i.  e.,  a  firebrand  borne  in  the  hands  of  Dido  who  has  be- 
come Aeneas's  fury),  or  the  flames  of  Dido's  funeral  pile. 
What  is  it,  then  ?  I  reply :  the  fires  of  a  guilty  conscience  ;  the 
stings,  as  we  say,  of  conscience  ;  as  if  Dido  had  said :  "  the  re- 
collection of  me  will  prey  upon  you,  will  gnaw  and  consume 
you,  will  be  fire  in  your  bosom."  Compare  Quinct.  Doclam.  12. 
lU :  "Malae  conscientiae/r/("/&^^9  agitatus."   Horace,  Epod.  5.  79  : 

"  priusque  caelum  sidet  inferius  mari, 
tellure  porrecta  super, 
quam  non  amore  sic  meo  flagres,  uti 
bitumen  atris  ignibus,'" 

where  the  passion  of  love  is  allegorized  by  the  smoky  or  gloomy 
fire  of  burning  bitumen,  just  as  in  our  text  the  passion  of  re- 
morse is  allegorized  by  similar  smoky  or  gloomy  fire,  the  only 
difference  being  that  Horace's  subject,  as  less  dignified,  per- 
mitted, while  Virgil's  more  dignified  subject  forbade,  the  actual 
mention  of  the  material  origin  of  the  fire  by  which  the  passion 
was  typified. 

Et  connects  together  the  two  different  periods,  viz.,  the  pe- 
riod preceding  and  the  period  following  Dido's  death,  also  the 
punishments  attached  to  the  two  different  periods  respec- 
tively :  "  while  I  am  still  alive  the  thought  of  me  will  be  fire 
in  your  bosom  ;  when  I  am  dead,  you  will  think  you  see  my 
ghost  everywhere."  Compare  Cic.  pro  Milon.  (ed.  Lamb.),  p.  558  : 
"  Esse  banc  [viz.,  gloriam]  unam,  quae  brevitatem  vitae  poste- 
ritatis  memoria  consolaretur ;  quae  efficeret,  ut  nhsenfcs  ackfi- 
soniifi,  moHui  rivcrcmns,''^  where  tliere  is  the  same  di'sdsion  as 
in  our  text  of  the  future  into  the  immediate  future  and  the 
more  distant  future,  tlie  immediate  being  tliat  during  which 


730  AENEIDEA    [381-387  i  seqtjeee— nios 

we  are  still  living,  the  more  distant  that  which  follows  our 
decease ;  the  former  spoken  of  in  the  words  "  absentes  ades- 
semus "  ("  while  we  are  alive,"  we  shall,  although  absent,  be 
present  everywhere,  be  in  everybody's  mind  and  mouth"),  cor- 
responding exactly  to  Virgil's  sequar  atris  ignibus  absens, 
and  the  latter  spoken  of  in  the  words,  "  mortui  viveremus " 
("when  we  are  dead  we  will  be  alive  in  everyone's  recollection 
and  imagination"),  corresponding  exactly  to  Virgil's  et,  cum 
frigida  mors  anima  seduxerit  artus,  omnibus  locis  adero. 
Dabis  poenas  embraces  the  entire  punishment,  that  which 
Aeneas  is  to  suffer  while  Dido  is  still  alive  and  that  which  he 
is  to  suffer  after  her  death.  Dabis,  improbe,  poenas,  is  equiva- 
lent to :  you  will  suffer  the  punishment  your  rillainy  deserves, 
Audiam,  et  haec  manes  veniet  mihi  fama  sub  imos  expresses 
the  pleasure  which  she  will  feel  in  Hades  when  the  news  ar- 
rives there  of  the  tortures  of  remorse  he  is  suffering.  Preserv- 
ing the  text  as  it  now  stands,  the  connexion  of  Dido's  thoughts 
is  natural  and  clear :  there  is,  first,  the  perfidious  lover's  pun- 
ishment as  long  as  Dido  lives,  then  the  continuance  and  ag- 
gravation of  that  punishment  after  her  death,  and  lastly  the 
satisfaction  it  will  afford  her  to  hear  of  all  in  Hades.  Change 
the  order  of  the  verses  with  Peerlkamp,  so  as  to  place  386  after 
384,  and  verse  385  after  386,  and  you  make  Dido  an  umbra 
before  she  is  dead.  Omit,  with  Kibbeck,  either  of  the  verses 
which  seem  to  him  tautologous,  viz.,  either  386  or  387  ("  Mihi 
poeta  non  absolvisse  videtur  hunc  locum  :  nam  aut  386  aut  387 
abundat"),  and  you  have  in  the  former  case  no  umbra  of  Dido 
at  all ;  in  the  latter.  Dido  left  without  even  the  poor  satisfaction 
of  hearing  in  Hades  that  a  righteous  retribution  had  overtaken 
her  betrayer.  Those  commentators  who  agree  with  Heyne 
and  Jahn  in  adopting  Servius's  first  interpretation  of  ignibus 
ATRIS,  viz.,  that  those  words  are  equivalent  to  the  torches  of  the 
furies,  and  that  Dido's  meaning  is  that  after  her  death  she  will 
become  his  persecuting  fury  ("  tanquam  aliqua  fuxia,  perse- 
quens  nocentem  facesque  intentans,  absens  absentem  Aeneam 
excruciatura  est,"  Wagner,  1861),  should  have  remembered 
that,  however  great  Aeneas's  ingratitude  towards  Dido,  and 


y 8 1-387  I  SEQUEKE— IMOS]        BOOK  IV.  731 

however  morally  base  his  desertion  of  her,  still  he  was  only 
indii'ectly  the  cause  of  her  death,  his  crime  might  be  considered 
as  innocence  itself  in  comparison  with  that  of  Orestes,  and  that 
although  Virgil  might  be  excused  as  a  poet  for  likening  (verse 
471)  the  rage  of  Dido  to  that  of  Orestes,  it  had  been  wholly 
inexcusable  in  him  to  represent  Dido  as  herself  likening  herself 
to  a  fury,  nay  as  threatening  totidein  verbis  to  act  the  part  of 
one.  Such  extravagance  of  conception  were  to  be  expected  in 
Statins  or  Seneca,  hardly  in  Virgil ;  such  extravagance  of  action 
in  Medea,  hardly  in  Dido.  A  poet  usually  so  discreet  and  ju- 
dicious would  not  have  been  guilty  of  such  an  out-Heroding  of 
llerod,  and  Virgil's  Dido — however  indignant,  however  trans- 
ported with  just  passion,  however  she  might,  even  in  her  last 
moments,  have  enjoyed  a  lover's  revenge  (vs.  661  : 

"  hauriat  himc  oculis  ignem  crudelis  ab  alto 
Dardamis,  et  nostrae  secum  ferat  onn'na  mortis  ") — 

never  could  for  one  instant  have  thought  of  her  spectre's  per- 
forming the  part  of  Aeneas's  fury,  and  pm'suing  him  with 
snakes  and  firebrands.  The  atris  ignibus  with  which  she 
thi-eatens  him  are  fires  with  which  she  will  visit  him  as  long  as 
she  lives,  the  fires,  viz.,  which  he  will  feel  consimiing  his  heart 
as  often  as  he  thinks  of  her ;  at  cum  frigida  mors  anima  se- 
DUXERiT  artus,  (tiid  after  her  death  it  is  not  her  real  spectre,  but 
(see  below)  her  imagined  figure  will  be  present  everywhere  be- 
fore his  eyes.  It  is  not  she  who  is  to  torment  him  or  to  take 
any  trouble  about  him ;  he  is  to  be  his  own  tormentor,  and  she 
below  in  Hades  is  to  hear  of  it — 

DABIS,  IMPEOBE,  POENAS  .* 
AfDIAM,  ET  IIAEC  MAXES  VENIET  MIHI  FAMA  St'B  IMOS  ; 

not  /  will  jiurmh  you^  or  my  spectre  (cill  jjiiiti-sh  yoii,  but  yoa  tci/l 
suffer  punishment,  and  I  shall  hear  of  it.  Greater  care  could  not 
be  taken  to  show  that,  living  or  dead,  Dido  was  to  have  nothing 
to  do  with  the  retribution  with  which  she  threatened  Aeneas ; 
living  she  was  to  be  absent  (absens),  dead  she  was  to  be  in 
Hades  and  there  to  hear  of  his  torments  (audiam,  et  haec 
MAXES  VENIET  MIHI  FAMA    SUB  iMOs),  the   tormouts  inflicted 


732  AENEIDEA     [381-387  r  sequere— mos 

upon  hiui  by  his  own  conscience.  Compare  Uuinctil.  Bei^lam. 
12.  28  :  "  Meum  sane  conscientia  urimt  animum  intus  scele- 
rum  faces ;  et  quoties  facta  reputavi,  flagella  mentis  sonant ; 
ultrices  video  fiu-ias,  et  in  quamcnnque  me  partem  converti, 
occurrunt  umbrae  meoruni :  habitant  nescio  quae  in  pectore 
meo  poenae." 

Umbra  (vs.  386). — ^Not  the  real  umbra  of  Dido,  for  that 
had  been  Dido's  self  who  is  represented  as  being  at  the  time  in 
Hades,  and  only  hearing  by  report  what  was  going  on  on 
earth,  but  the  image  of  Dido,  which  Aeneas  shall  continually 
imagine  he  sees,  so  as  continually  to  imagine  that  Dido's  ghost 
is  present,  while  all  the  while  nothing  is  present  but  an  ima- 
gined figm-e.  A  good  example  of  an  unreal  umbra  or  image 
of  this  kind,  a  pm'ely  imaginary  figm-e  visible  to  no  one  else 
but  the  single  person  who  imagined  it,  is  the  n'^wXov  of  Argus 
which  persecuted  lo,  Aesch.  Prom.  Vinct.  569  : 

Xptet  TiS  an  p-e  raXaiuau  otarpos, 

eidciiXov  Apyov  yriyevovs.  a\ev  (ti  8a, 

(pofiovjxaL  Tov  fivpiwirov  eiffopMcra  ^ovrav. 

0  Se  Tvopiverai.  SoXiov  ofifj.'  ex'^v, 

ov  owSe  KarOauovaayaia  Kevder 

aAA.'  e/J-e  th\v  raKaivav  e|  evepuiv  -Kfpaiv 

Kvvayerei. 

Another  example  of  the  same  kind  of  aSwXov  or  umbra  is  the 
figure  which  appeared  to  Brutus  before  the  battle  of  PhiHppi,  a 
figure  which  none  of  his  attendants  saw,  and  which,  as  his  friend 
Cassius  truly  told  him,  was  the  mere  fiction  of  his  imagination, 
Plutarch,  Bruf. :  "  Ufx^npog  ovtoq,"  mrev,  "  w  Bpoure,  Xojog, 
wtj  ov  TTcwTU  TTuaxofUV  aX^Owg  ovd'  opwfitv,  aAA'  vypov  fXiv  n 
X()»)/«a  KOI  aTraTi]\Qv  aiadrtrng."  Compare  Uuinctil.  Declam.  12. 
28,  just  quoted.  Liv.  40  (of  Philip,  king  of  the  Macedonians, 
who  had  killed  his  sou  Demetrius)  :  "  Animo  aegrum  magis 
fuisse  quam  corpore  constat,  cmisque  et  vigihis,  cum  identidem 
species  et  umbrae  insontis  interempti  filii  eum  Liris  ac/itarent.'' 
Senec.  Controv.  8:  ^^  Bii  manes  Popilii  senis  occisi  et  inultae 
patris  umbrae,  Cicero,  te  persequuntur.'"  It  is  with  a  similar 
imagined  image  of  Sesto  (executed  through  her  fault)  that  Vi- 
tellia  threatens  herself,  Metast.  Clemcnza  di  Tito,  3.  11  : 


381-387  I  sEauEKE— iMos]      BOOK  IV.    .  733 

.     .     .     "  ah !  mi  vedrei 
semprc  Scsto  J'  intorno;" 

with  a  similarly  imagined  image  of  Darius,  murdered  by  liis 
order,  Artaxerxes  threatens  himself,  Id.  Artas.  1.  10 : 

.     .     .     "  del  mio  rimorso 
la  voce  ognor  mi  souera  nel  core, 
vedro  del  genitore, 
del  gciTOano  vedro  Voinbrc  sdegnate 
i  miei  torbidi  giomi,  i  sonni  miei, 
fuuestar  miiiacciando ;" 

and  with  a  similarly  imagined  image  of  Toante  who  she  pre- 
tends is  dead,  Issipile  pretends  she  is  haunted,  Issij)ile,  2.  j^  : 

"  Vi/iniwffiiic  funesta 
seinpre  mi  sta  su  gli  occM  ;  in  ogni  loco 
siegue  la  fiiga  mia ;  mi  cliiuma  ingrata ; 
mi  sgrlda  ;  mi  rinfaccia 
che  vide  per  mia  colpa  il  giorno  estremo." 

An  exact  parallel  to  this  part  of  Dido's  imprecation  of  Aeneas 
will  be  found  in  the  imprecation  of  Canidia  and  her  sister 
witches  by  the  youthful  victim  of  their  sorceries,  Hor.  Epod.  5. 
89: 

"  Diris  agam  vos  ;  dira  detestalio 

nulla  expiatur  victima. 
quiu  ubi  perii'e  iussus  expiravero, 

nocturnus  oecurrani  furor ; 
pctamc[ne  vultiis  nnibra  curvi.s  luiguibus 

(quae  vis  deorum  est  maniiim)  ; 
et  inquietis  assidens  praccordiis 

pavore  somnos  auferam," 

where  we  have  the  similar  division  of  the  threat  into  what  the 
threatener  will  do  while  still  living,  viz.,  that  he  will  detest  and 
execrate  them  (Horace's  '^ Diris"  and  "dira  detest atio"  answer- 
ing to  Virgil's  ATRis  iGNiuus),  and  what  he  will  do  when  dead, 
viz.,  haunt  them  with  his  ghost  (Horace's  "umbra"  being 
shown  by  the  explanatory  "  nocturnus  furor,"  and  "  inquietis 
assidens  praecordiis,"  and  "  quae  vis  deorum  est  manium,"  to 
be  an  imagined  umbra,  nightmare,  or  incubus,  as  unreal  as 
Virgil's,  and  perfectly  answering  to  the  imagined  umbra,  whicli 
in  the  shape  of  Dido  was  always  to  haunt  Aeneas) . 


734  AENEIDEA      [381-387  i  sequeke — nwa 

Et,  cum  frigida  mors  anima  seduxerit  artus. — To  under- 
stand these  words,  with  Servius,  as  an  intimation  of  intended  sui- 
cide ("  occidam  me"),  is  not  only  contrary  to  the  entire  gist  of  the 
immediate  context,  both  as  shown  in  the  preceding  part  of  this 
comment  and  as  plainly  indicated  by  the  distinguishing  copula- 
tive (et),  but  to  the  entire  narrative,  which  distinctly  represents 
the  thought  of  suicide  as  first  occurring  to  Dido  a/fer  she  sees 
that  not  only  has  this  her  second  expostulation  with  Aeneas 
failed  of  effect,  but  that  embarkation  is  actually  taking  place : 

Qt'OSVE  DAKAS  GEMITUS,  CUM  LITTORA  FERYEKE  LATE 
PROSPICERES  ARCE  EX  SUMMA,  TOTt'MaUE  VIDERES 
MISCERI  ANTE  OCVLOS  TANTIS  CLAMORIBVS  AEaUOR  ? 

Then,  and  then  only,  does  the  thought  of  self-destruction  occur 
to  Dido  (verse  415,  moritura),  and  even  then  only  with  the  re- 
serve that  she  will  first  make  another  attempt  to  move  Aeneas 
from  his  determination  (ne  quid  inexpertum  relinquat). 
How  natural  it  is  that  deeply  wronged  persons  should  threaten 
not  only  with  vengeance  as  long  as  they  live  but  with  ven- 
geance after  their  death  will  appear  at  once  to  anyone  who  con- 
siders how  instinctively  the  human  mind  carries  all  its  thoughts, 
whether  of  pleasure  or  pain,  whether  of  action  or  passion,  into 
a  world  which  it  imagines  for  itself  beyond  the  present,  how 
instinctively  it  carries  them  thither,  without  allowing  even  so 
much  as  the  slightest  severance  of  their  attachments  and  relations 
to  the  world  they  have  left.  How  usual  it  is  for  deeply  wronged 
persons  so  to  threaten  (viz.,  with  a  posthumous  no  less  than  a 
living  revenge)  is  shown  not  only  by  Horace's  just  quoted 

"  qiiin  ubi  perire  iussus  expiravero,"  &c., 
the  exact  counterpart  of  the  Virgilian 

ET,   CUM  PRIGIUAMORS  ANIMA  SEDUXERIT  ARTUS,  &C., 

and  by  the  threatening  of  Hyllus  by  Hercules,  Soph.  Trachin. 
(Capper.)  1217  : 

.     .     .     ei  Se  yurj,  fiivu  cr"  eyai, 
KOI  vepdev  tov,  apaios  eiffaei  fiapvs, 

but  by  the  execration  of  the  Ovidian  Ibis  carried  beyond  the 


381-387  T  SEQL-ERK— liios]      BOOK   IV.  735 

life  not  merely  of  the  execrator,  but   even  of  the  execrated, 
verse  141 : 


.    .     .     "  noc  mors  miM  finicl  iias, 
saeva  seel  in  uianes  manibiis  anna  dabit," 


and  verse  197 


'•  nee  mortis  poenas  mors  altera  finiet  huius ; 
horaqne  erit  tantis  ultima  nulla  malis." 

Lastly,  how  terrible  this  posthumous  revenge  was  generally 
held  to  be,  how  infinitely  worse  than  the  worst  revenge  of  a 
living  person,  is  deducible  as  a  corollary  from  the  superna- 
tural powers,  whether  for  good  or  for  ill,  supposed  to  be  acquired 
at  the  moment  of  death,  supposed  to  be  conferred  by  the  mere 
translation  from  the  state  of  life  to  that  of  "  dii  manes  "  (Ho- 
race, ubl  supra  :  "  quae  vis  deorum  est  manium  "). 

Fine,   however,  as  this  passage  is,    and  it  is   one  of  our 
author's  finest,  it  is  not  without  its  faults.    Sequar immediately 
following  YOCATrRUM  unavoidably  suggests  the  connexion  of 
folloicing  in  consequence  of  the  call — a  connexion  than  which 
nothing  could  have  been  farther  (see  above)  from  om-  author's 
thoughts  ;  and  ignibus  atris — no  more,  as  I  have  shown,  than 
the  figurative  fires  of  a  guilty  conscience  — stands  in  so  close  re- 
lation to  SEQUAR  as  no  less  unavoidably  to  suggest,  not  indeed 
the  "  faces "  with  which   Dido's  "  socii "  were,  according   to 
Servius's  second  interpretation,  to  pm'sue  Aeneas,  nor  yet  the 
"  faces  "  of  Dido's  pyre,  which  were,   according  to  Servius's 
third  interpretation,  to  follow  with  a  bad  omen  the  departm-e 
of  Aeneas,  but  the  "  faces  "  with  which  Dido's  spectre  was,  ac- 
cording to   Servius's  first   interpretation,    to  pursue  Aeneas. 
These  false  suggestions,  this  I  may  almost  say  perplexing  am- 
biguity, is,  as  I  think,  wholly  owing  to  want  of  sufticient  cir- 
cumspection on  the  part  of  the  author,  who,  having  expressed 
the  thought  present  in  his  mind,  is  content,  and  passes  on  with- 
out pausing  to  examine  his  expression  in  all  its  relations,  and 
see  that  it  may  not  suggest  to  the  reader  something  difl'erent 
from,  something  perhaps  having  no  relation  at  all  to,  the  matter 
in  hand.     A  similar  ambiguity  arising  from  the  same  cause  will 

UliNEV,  AtNKlULA,  VOL.  11.  1!) 


736  AENEIDEA     [08 1-387  i  seqtjeke— mos 

be  found,  2.  361,  tlie  "illiiis  noctis  ''  of  which  verse  necessarily 
suggests  the  "  nox  "  of  the  preceding,  although  nothing  can  be 
farther  from  the  mind  of  the  poet,  or  more  subversive  of  the 
entire  sense,  than  any  reference  from  the  one  word  to  the  other : 
see  Eem.  on  "  illius  noctis,"  2.  361.  In  like  manner,  "  Iliaei 
cineres,"  2.  431,  meaning,  as  I  have  shown,  Uiaii  dead,  but 
capable  also  of  meaning  asJtes  of  burnt  Ilhon,  cannot  fail  to  sug- 
gest the  latter  utterly  false  sense,  and  has  been  actually  under- 
stood in  such  utterly  false  sense  by  the  commentators,  because 
the  author,  in  his  anxiety  to  \\Tite  finely  rounded  verses,  with 
strikingly  antithetic  clauses,  has  not  taken  sufficient  pains  to 
determine  and  define  for  the  reader  the  sense  in  which  he  uses 
the  ambiguous  expression — a  neglect  for  which  neither  in  this 
case  nor  in  that  other  parallel  case  just  adduced  is  there  even 
so  much  as  the  excuse  which  may  perhaps  be  put  forward  for 
the  neglect  in  om-  text,  viz.,  our  author's  own  sympathetic  pas- 
sion hurrying  him  on  and  making  him  unobservant  of  the  am- 
biguity of  his  expression.     See  Eem.  on  2.  431. 

AUDIAM    ET    HAEC    MANES    VENIET    MIHI   FAMA    SUB    IMOS. 

Compare  Pind.  01.  8.  79: 

KaTaKpviTTei  S'  ov  kovls 

avyyovuv  Kedyav  x'^P"'? 

EpfM  5e  Bvyarpos  aKovffais  IcpLoiv 

\yye\ias  evenoi  k€v  KaAAi^uaxoi  \nrapov 

Koff/xov  OXvixiria,  ov  (T<pi  Zevs  yeuei. 

unracrev, 

where  Boeckh :  "  Iphion  apud  inferos  fortunam  filii  comperit  : 
igitur  non  a  vulgari  nuncius  ministro  aif ertur  sed  a  dea  in  hunc 
usum  poetica  libertate  ficta,  AyyeXiav  dico  Mercurii  animarum 
deductoris  et  deorum  praeconis  filiam." 


391-401  srsciPir>-T— C£EJf.]  EOOK  IV.  737 


391-401. 

SUSCIPIUNT CERNAS 

•      

VAB.  LECT.   (vs.  399). 

EEMOS  I  Pal.,  31ecl.  II  ||.  IH  "  Fkondentesque  fekunt,  non  qui 
erant,  sed  qui  esse  poterant,  \\t  '  quos  ego  sum  totiens  iam  dedignata 
maritos,'"  Sei'\ius  (cod.  Dresd.)  (where,  inasmuch  as  "  non  qui  erant 
sed  qui  esse  poterant"  can  only  mean  "non  qui  erant  roni,  sed  quiesise 
remi  poterant,"  the  conclusion  is  inevitable  that  Servius  not  only  read 
KEMOS,  but  wholly  ignored  BAMOs) ;  princ. ;  Ven.  1470,  1471,  1472, 
1475,  1486 ;  Mil.  1475,  1492  ;  Bresc.  ;  P.  Manut.  ;  D.  Heins.  ;  K 
Heins.  (1671);  Philippe;  Heyne ;  Brunck ;  "VVakef. ;  Pott.;  Wagn. 
(ed.  Heyn.,  and  Praest.) ;  Voss  ("ramos  ist  die  erklarung  der  noch 
ungefertigten  ruder  " ) ;  Haupt ;  Ribbeck. 

RAMOS  II  tii.     Ill  La  Cerda. 


SUSCIPIUNT   FAMULAE,   COLLAPSAQUE    MEMBRA    MARMOREO   REFE- 

RUNT  THALAMo  sTRATisQUE  REPONUNT  (vv.  391-2). — Compare 
Xenoph.  C//roj).  6:  Ek  tovtov  Sfj  oi  ewov^ol  kui  ai  OioaTraivai 
\a(5ovaat  avTrjv  [Panthea]  airtiyov  ng  tjjv  apixafxa^av,  kul  Kara- 
K\ivavT£g  KaT£Ka\v\pav  ti}  cfKijvi]. 

Ci.AssEM  REVISIT  (vs.  397). — UE^affauL;  sciz.  after  his  long 
neglect  and  absence. 

TUM   VERO    TEUCKI   INCUMBUNT    (vS.    397). TuM    VERO,    t/ieu 

indeed,  and,  by  implication,  )iot  fill  then.  See  E-emm.  on  2.  105, 
228 ;  3.  47 ;  4.  499,  571  ;  5.  659.  The  reference  is  to  the 
orders  previously  g^en  (verse  282)  to  prepare  for  sailing,  which 
orders  the  crews  did  not  seriously  set  about  executing  until 
Aeneas  himself  made  his  appearance  amongst  them.  Compare 
9.  73 : 

"  tuni  vcro  iucumbiuit.     Urget  pracscntia  Turui.'" 

Alfieri,  misunderstanding  the  two  words  tum  a'ero,  represents 
Aeneas  as  finding  the  Trojans,  when  he  arrives  among  them, 
already  engaged  in   performing   those  acts  which  Vii-gil   de- 

■19  *- 


738  '  AENEIDEA.  [391-401  sttscipitjnt — cekx. 

scribes  them  as  performiug  only  iu  consequence  of  his  arrival 
among  them  : 

.     .     .     "  un  dio, 
eke  severo  lo  incalza,  e  spinge,  e  sforza 
suoi  passi  la,  dove  le  navi  eccelse 
varando  stanno  gli  operosi  Teucri. 
le  spalmate  carene  galleggiantj, 
e  le  nuove  ali  del  trascelti  lemi, 
c,  onor  de'  boschi,  le  noveUe  antenue, 
presta  ogni  cosa  Enea  troYa  al  far  vela," 

a  translation  very  much  in  the  reckless  style  of  our  own  Dry  den. 
It  must  not  be  forgotten,  however,  in  any  comparison  of  Alfieri's 
translation  of  the  Aeneid  vdth.  Dryden's,  that  Alfieri's,  so  far  as 
it  was  revised  by  him  (viz.,  as  far  as  the  656th  line  of  the  third 
book),  is  very  superior  to  the  above  specimen,  while  Dryden's 
translation  is,  from  beginning  to  end,  uniformly  coarse  and 
reckless,  and,  except  in  the  story,  has  little  more  resemblance  to 
the  Aeneid  than  the  Davideis  has  to  Paradise  Lost. 

Fro^dentesque  EERUJ4T  KEMos  (vs.  399). — My  daughter 
having  pointed  out  to  me  the  expression  "stringere  remos," 
1.  5o^  {airo^vovaiv  iotTnu,  Hom.  Od.  6.  369),  I  no  longer 
doubt  that  ke^^ios,  and  not,  as  I  had  previously  supposed, 
RAMOS,  is  the  true  reading ;  troxdextes  remos  corresponding 
perfectly  to  remos  nou  strict os.  Compare  the  similarly 
extemporized  cages  for  wild  beasts,  Claud.  Cons.  Siilich.  3.  32If: 

.     .    .     "  rudibus  i'agis  tcxuntur  ct  ornis 
fiv^/dcntcs  ca.Yeiw.^'' 

Nor  let  Valerius  Flaccus's  (8.  287) 

"  illi  autem  intorqueut  Iniiicis  fyonclfntlbus  undam" 

be  adduced  as  affording  support  to  the  reaiSng  r.vmos.  Vale- 
rius Flaccus's  "truncis  frondentibus "  are  declared  plainly 
enough  by  the  adjoined  words  "intorquent  undam"  to  be 
spars  used  as  oars  or  in  iihice  of  oars,  whereas  there  is  nothing 
in  our  author's  context  tu  show  that  ramos  were  anything  but 
spars.  In  our  author's  text  reinios  is  necessary  in  order  to 
express  the  idea  that  what  the  Trojans  brought  with  them  out 
of  the  wood  was  intended  to  serve  for  oars.    This  meaning 


407-4;30  (ASTIG. FEEEXTEs]    BOOK   lY.  709 

is  fully  expressed  by  frondextes  kemos  ;  not  expressed  at  all 

by  FRONDENTES  RAMOS. 

MiGRAXTEs  CERXAS  (vs.  401). — In  order  to  perceive  the 
perfect  beauty  and  correctness  of  this  simile  the  reader  must 
bear  in  mind  tliat,  as  appears  from  tlie  use  of  the  verb  cer- 
nere,  to  discern  or  d/sf/ii(/ius//  from  a  disfatiee  J))j  means  of  fJie 
night  (compare  Venus  pointing  out  to  Aeneas  the  distant  towers 
of  Carthage,  "  ubi  nunc  ingentia  cerms  moenia,"  &c.,  1.  369  ; 
and  Cic.  U  Acad.  2b  :  "  Ego  Catuli  Cumanam  ex  hoc  loco 
regionem  video,  Pompeianum  nou  eerno  ;  iieque  quidquam 
interiectum  est,  quod  obstet;  sed  intendi  longius  acies  non 
potest  "),  and  from  the  still  more  precise  prospiceres  arce  ex 
SUMMA  (vs.  410),  tlie  view  is  supposed  to  be  taken  from  a  consi- 
derable distance.  Sn  seen  from  a  considerable  distance,  the 
crowds  of  Trojans  hiuTjing  backwards  and  forwards,  and 
carrying  to  the  ships  the  various  provisions  and  equipments 
necessary  for  tlieir  speedy  departure  and  long  voyage,  could 
not  be  compared  to  any  other  natural  object  so  correctly  and 
beautifidly  as  to  a  swarm  of  ants  cum  populaxt,  &c.  Compare 
S.  Basil,  in  Hememeron.  Homil.  6.  9  (ed.  Garnier,  1839) :  Et 
TTOTf  airo  aKpojpsiag  ixeyaXrig  -rreSiov  sicsg  ttoXu  te  Kai  vtttiov, 
ijXtKO  fxev  <Toi  Tiov  ftoiov  KaTe(pcnn]  ra  ^6uy>j ;  7r»jX(KOt  §»)  oi 
nporrjpsg  avroi  :   £/  jji]  /tup/u ?jkwv  riva  aoi  irapia^ov  (pavTamav. 


407-430. 

CASTIGAXTQUE — FERENTES 


FAli.  LFOT.  [pioict.']  (vs.  416). 
r.TTXORK  ciRCUiM.  uxDiQ.    I  3fe(L  (Fogg.),     Ill  Sovvius  (cod.  Dresd.) ;  P. 
Manut.  ;  La  Cerda ;  D.  Heins. ;  N.  Hcins. ;  Gesnor  ;  Brunck  ;    Voss. 

i.ii'TORE  •  ciRCUM  TJXDTQ.     Ill  Mavkl.    (ad   Stat.    Sdr.    ?.   ,7);   Wakcf .  ; 
TTcyne  ;  Wagn.  (ed.  Hoyn.  and  Pnicsf.)  ;  Ladew. ;  llibb. 


740  AE:N'EIDEA  [407-430  CASTIG.—FEEEOTES 

Oastigantque  mokas  (vs.  407). — Not  punish,  but  ca/l  to  order, 
rebid-e,  loiterers.  See  Eem.  on  5.  387;  6.  567;  and  compare 
Mart.  10.  104: 

.  .  .  "iam  tumidus  vocat  magister  [navis  sciz.] 
castigatque  moras,  et  aura  portuni 
laxa'S'it  melior," 

With  vv.  408-411  : 

QnS  TIBI  TUNC,  DIDO,  CERNENTI  TALIA  SENSI'S? 
QUOSVE  DABAS  GEMITUS,  CUM  LITTORA  FERVERE  LATE 
PROSPICERES  ARCE  EX  SUMMA,  TOTUMQUE  VIDERES 
MISCERI  ANTE  OCULOS  TANTIS  CLAMOKIBUS  AEQUOR  ? 

compare  vv.  586-591 : 

"  rcgina  e  speeiilis  iit  primiim  albescere  liicem 
vidit  et  aequatis  classem  procedere  velis, 
littoraque  et  vacuos  sensit  sine  remige  portus, 
tcrqiie  quaterque  manu  pectus  percussa  decorum, 
flaventesqiie  abscissa  comas,  *  Pro  lupiter!  ibit 
hie,'  ait,  '  et  nostris  illuserit  advena  regnis?  '  " 

Also  Soph.  PJiilod.  276  (Philoctetes  describing  to  Neoptolemus 
his  distress  at  seeing  the  Grrecian  fleet  sailing  away  after  it  had 
left  him  on  the  desolate  island)  : 

(TV  St),  TfKvoy,  ■Koiau  jx    avaffTacTiv  Soiceis, 
avTuiv  fiejSwTicv,  6|  vttvov  (rrrivai  tots  ; 
TTOi'  (KSaKpvffai  ;   not'  a7ro(^co|a(  KaKa  : 
opiavra  fj-fv  vavs,  as  ex'^"  evav<TTo\ovv, 
iraffas  fiefiuicras,  avBpa  5'  ovSey  evroirov, 
ovx  offris  apKfcrfiev,  ovS'  oaris  voaov 
Kajnt'ovTi  (TvWa^oiro. 

Ne      QLID      IXEXPERTI'M      FRUSTRA      MORITURA      RELINQUAT 

(vs.  415). — "  Servius  ita  accipit,  ut  frustra  ex  poetae  indicio 
sit :  ut  omnia  experiatur,  sed  frustra  !  Scilicet  turbabat  ilia 
vox,  cum  quaereretur  de  verborum  ordine.  Alii  iungunt  frus- 
tra MORITURA,  sc.  si  quidquam  intentatum  reliquisset.  .  .  . 
Saltern  melior  locus  tw  frustra  in  structura  exputari  nequit," 
Hejne.  "  Brevitatem  et  poeticam  dicendi  rationem  nota  pro 
vulgari  ne,  si  quid  ineprpertum  relinquat,  frustra  moriatur.  Verba 
a  cogitatione  Didus  pendent,"  Wunderlich.     In  Wunderlich's 


1 


407-430  C.VSTI6.— FEREXTES]    BOOK   lY.  741 

words  lies  the  whole  secret  of  the  constant  mal-intei'pretation  of 
Yirgil — poetic  bre^dty.  He  might  have  omitted  brevity  and 
said  simply  poetry ;  for  a  man  of  a  prosaic,  matter-of-fact  mind 
may  clearly  understand  and  perfectly  explain  Tacitus,  but  let 
none  but  a  poet  ever  hope  to  comprehend,  much  less  success- 
fully expound,  Vu'gil.  He  will  never  be  able  to  see  the  wood 
for  the  number  of  trees. 

Ne  quid  inexpertum  prustra  moritura  relixqua  r,  /.  (?., 
NE  QUID  IXEXPERTUM  relinquens,  moriatur  [frustra  ;  for  it  is 
plain  that  her  death  would  have  been  frustra  (=  throivn  away, 
or  to  no  purpose)  if  there  was  anything  she  could  yet  do  which 
woidd  have  the  effect  of  changing  the  determination  of  Aeneas. 
Compare  Lucan,  7.  730  : 

.     .     .     • '  viles  animas  2^entnraqve  frustra 
agmina  pennisit  vitae  " 

[spared  those  whose  lives  were  of  so  little  importance  that  to 
take  them  would  have  served  no  purpose]  ;  Liv.  22.  22  : 
"  Abelux,  vir  prudens,  hand  frii-sfra  videbatur  socios  mutasse," 
in  both  which  places  "frustra"  is  in  vain,  to  no  purpose,  sine 
ratione,  exactly  as  Lamartine,  Hist,  cles  Girondins,  ^4-  8  : 
"  Elle  [Charlotte  de  Corday]  etudia  les  choses,  les  hommes,  les 
circonstanees,  pour  que  son  courage  ne  fut  pas  trompe,  et  que 
son  sany  ne  fiit  pas  vainP  Ne  quid  inexpertum  relinquat  is 
exactly  the  "  ne  quid  ultimae  rationis  omitteret "  of  Ammian. 
29.  5.  Our  author  has  been  forced,  as  so  often  elsewhere,  by 
the  necessity  of  his  metre  into  a  rather  incorrect  expression. 
The  correct  expression  had  been  as  above  :  ne  quid  inexper- 
tum relinquens,  frustra  moriatur. 

Anna,  vides  toto  properari  littore  c'ircum  ;  undique 
convenere  (vv.  416-7). — I  agree  entirely  with  the  Medicean, 
(Servius,  and  the  more  ancient  commentators.     Compare  5.  29.3 ; 


9.  720 
2.  799 


••  Hiid'ifiiif  conroi'unU  To\Kvi.  inixtiqup  Sicani."" 
••  iiiiiViqui  ,;invi iiniiil,  (jiioiiiain  (lata  copia  pugnao.' 
"  iiiiil'iqiir  co/irc)iir<\  nniiiiie  opil)u?fiiic  parali," 


742  AENEIDEA  [407-430  castig.— feeextes 

Ciris,  U52 : 

"  aequoreae  pestes,  immania  coi'pora  ponti, 
imdiqiie  conreniuiif.''^ 

Cic.  in  Verr.  3. 1^9  :  "  Testis  est  tota  provincia,  propterea  quod 
undiqne  ad  emendas  deeumas  solent  eo  ronirjiire."  Ingemiity 
could  liardly  invent  a  greater  awkwardness  than  to  begin  a  new 
sentence  with  a  half  word  at  the  end  of  a  line.  Undique,  so 
emphatic  first  word  in  the  sentence  and  first  word  in  the  line, 
loses  all  emphasis  as  soon  as  it  becomes  the  tail  of  a  word  whose 
head  closes  the  preceding  line.  Markland's  conjectures  never 
show  taste,  and  this  is  no  exception. 

PurPIBUS   ET   I.AETI   NAUTAE    IMPOSUERE    CORONAS   (vS.    418). 

— The  corona  was  placed,  no  doubt,  on  the  head  of  the 
tutela  or  guardian  divinity  of  the  vessel.  8uch  crowning  was 
only  what  was  to  be  expected  on  leaving  port  as  in  the  present 
case,  and  Ovid,  Met.  15.  606 ;  Fa'it.  U-  335,  in  order  to  propi- 
tiate the  god ;  and  on  entering  port  as  in  the  first  Georgic, 
304,  in  order  to  testify  gratitude  to  the  deity  who  had  con- 
ducted the  vessel  safely  through  the  dangers  of  the  sea. 

HUNC  EGO  SI  POTUI  TANTUM  SPERARE  DOLOREM,  ET  PERFERRE, 

soROR,  POTERO. — As  if  she  had  said:  "  I  expected  and  will  be 
able  to  bear  this  great  grief  ;  "  in  other  words,  "  this  is  no  more 
than  I  expected,  and  I  mil  be  able  to  bear  it."  Si  expresses 
not  doubt  but  consequence  :  "  since  I  expected,"  or  "  inasmuch 
as  I  expected."  The  sentiment  has  been  variously  expressed 
by  various  poets,  as : 

"  nam  praevisa  minus  laedere  tela  solent." 

B&nte,  PciMd.  17.  27 : 

"  che  saetta  previsa  vien  piu  lenta." 

Goethe,  Tasso,  3.  2 : 

' '  nur  halb  ist  der  verlust  des  schonsten  gliicks, 
wenn  wir  auf  den  besitz  niclit  sicher  ziihlten." 

The  reader  has  already  had  in  the  words  "  omnia  tuta 
timens,"  verse  298,  an  inkling  that  Dido  had,  from  the  very 


407-430  CASTIG.— FERE>'TES]    BOOK   IV.  743 

first,  a  misgiving  that  her  felicity  with  Aeneas  was  too  great  to 
be  of  long  continuance. 

Et  perferre  potero. — Compare  Schiller,  3Iana  Stuart, 
1.  2 :  "  ich  kann  auch  das  verschmerzen."  "We  may  para- 
phrase iiUNc  EGO  .  .  .  POTERo  thus  :  "  Little  as  this  trouble  was 
to  be  expected,  I  nevertheless  expected  it ;  hard  as  it  is  to  bear, 
I  will  bear  it  to  the  end,  and  triumph  over  it."  In  other 
words  :  "In  the  same  way  as  I  was  able  to  expect  this  little  to 
be  expected  trouble,  I  will,  great  as  it  is  and  intolerable  as  it 
seems,  be  able  to  bear  it  to  the  end  and  triumph  over  it." 

Perferre,  bear  to  tho  oul,  hear  thoroughly,  completely,  and 
perfectly.     See  Sen.  ThyeM.  30o  : 

Satelles.     "  iam  tenipiis  illi  [Thyosti]  fecit  aerumnas  leves, 
Atreus,  orras  :  malonim  scnsiis  afcrescit  die. 

for  est  miscrias /(°rjv%  pcrfrrre  est  ijran/,'" 

with  which  compare  Mart,  9.  70  : 

"  nam  vigilare  leve  est,  ^ervigilare  graved 

See  also  Sen.  de  Bene/.  3.  37  :  "  Aeneas  tuUt  patrem  per  ignes, 
et  (quid  non  pietas  potest  ?)  pertuJit,  colendumque  inter  condi- 
tores  Romani  imperii  posuit." 

NoNEGo,&c.,  .  .  .  AUREs?  (vv.  425-428). — Compare  Silius's 
very  happy  imitation,  6.  504  (ed.  Ruperti) : 

"  non  ego  Amyclaeum  ductorem  in  praelia  misi, 
nee  nostris  tua  sunt  circumdata  eolla  catenis ; 
ciu"  nsqne  ad  Poenos  miseram  fiigis  ?  " 

Also  Claudian,  Ra2)t.  Pros.  2.  225  : 

' '  non  ego,  cum  rapido  saeviret  PUegra  tumultu, 
signa  deis  adversa  tuli  ;  non  robore  nostro 
Ossa  pruinosum  vexit  glacialis  Olympum. 
quod  conata  nefas,  aut  cuius  conscia  noxae 
exul  ad  immanes  Erebi  detrudor  hiatus  ?" 

Horn.  //.  21.  95  (Priam's  son  Lycaon  praying  Achilles  to 
spare  his  life) : 

firj  /ue  KTfty',  fwei  ovx  ofxoya(TTptos  EKTopoi  fi/xt. 
OS  rot  (Taipov  etrfcpvev  (vr}(a  t€.  Kparfpov  t6. 


744  AENEIDEA  [433-436  temp.— hemixtah 

Ferentes  (vs.  430). — Carrying,  hearing,  impelling  onicard. 
Compare  7.  594 :  "  ferimurque  procella  "  [are  now  borne 
onward  by  the  blast].     Lucan,  1.  393 : 

' '  Caesar  ut  acceptum  tarn  prono  milite  bellutn, 
fataqiie/tf/ve  videt." 


433-436. 

TEMPUS  INANE  PETO  REQUIEM  SPATIUMQUE  FURORI 
DUM  MEA  ME  VICTAM  DOCEAT  FORTUNA  DOLERE 
EXTREMAM  HANG  ORO  VENIAM  MISERERE  SORORIS 
QUAM  MIHI  CUM  DEDERIS  CUMULATAM  MORTE  REMITTAM 


VAB.  LECT. 
DEDERIS  crMUtATAM  .  .  .  EEMiTTAM    I  "  lu  Mcdiceo,  in  Poi'cio,  etantiquis 
aliis  codd.  eemittam  legitur,"   Pierius.     II  y|.     Ill  Princ. ;    Ven. 
1472  ;  K.  Steph. ;  Burm.  ;  Voss  ;  Brunck ;  Wakefield  ;  Jahn  ;  Heyne  ; 
Wagner  (ed.  Heyn.  &  Praest.) ;  Ladew. ;  Haupt. 

DEDERIS  CUMULATA  ,  .  .  EEMITTAM  II  rf.  Ill  N.  Heins.  (all  4  eds.  &  ap. 
Burm.) 

DEDERIT  CUMULATAM  .  .  .  EEMITTAM   I  P(d.    II  "yV.      Ill  Ribbeck. 
DEDERIT  CUMIJLATA  .  .  .  EEMITTAM   I   Med.      II  tV. 

DEDERIS  CUMULATAM  .  .  .  EELUfQUAM*  II  yft  HI  Servius  (cod.  Dresd.) ; 
Ven.  1470,  1471,  147o;  Milan,  1475,  1492  ;  Mod. ;  Brescia  ;  P.  Manut. ; 
H.  Steph. ;  Paris,  1600  ;  D.  Heins. 

DEDERIS  CUMULATUM  .  .  .  EEMITTAM    III   Philippe. 

DEDERIT  CDMTJLATUM  .  .  .  EEMITTAM   III   Pott.,  eX  COIuectlira . 


*  Ciampolo  di  Meo  degli  Ugharuggieri  of  Siena,  who  translated  the  Aeneid  into 
prose  about  the  year  1250,  and  whose  still  unprinted  MS.  is  preserved  in  the  public 
library  of  Siena,  must  have  read  eelinquam,  for  he  translates  the  verse  thus  :  "  11 
quale  bcnefioio  quando  mi  laverai  dnto  io  elhissero  arcresciuto  della  morte  (percio 
ohio  muccidcro)." 

t  The  five  remaining  MSS.  of  the  seventy-three  are  not  quoted,  their  readings 
bf-inc  manifest  errors  of  the  transcriber. 


433-436  TEMP. — eemittam]     EOOK  1Y.  74'J 

Tempus  inane  peto,  requiem  spatiumque  furori. — The  first 
part  of  the  line  is  explained  by  the  latter.  The  tempus  inane 
Dido  prays  for  is  requiem  spatiumque  furori,  time  to  rest 
from  her  passion,  time  to  let  her  passion  subside.  Compare 
Senec.  Ar/am.  2.  129  : 

"  proin  quidquid  est,  da  tempus  ac  spatiimi  tibi, 
quod  ratio  non  quit,  saepe  sanavit  mora." 

Tacit.  Annal.  2.  82  :  "Nee  obstitit  falsis  Tiberius,  donee  tempore 
ac  spatio  vanescerent."  Metast.  Achill.  3.  3  (Deidamia  entreat- 
ing Achilles  to  defer  his  departure)  : 

.     .     .     ' '  ma  gia  ch'  io  deggio 
rcstar  senza  di  te,  sia  meno  atroce, 
sia  men  subito  il  colpo.     Abbia  la  mia 
vacillante  virtCi  tempo  a  raccorre 
Ic  forze  sue.     Cbiedo  un  sol  giorno  ;  e  poi 
vattene  in  pace," 

a  passage  which,  like  so  many  of  the  best  passages  of  the  Ita- 
lian poets  and  especially  of  Metastasio  and  Tasso,  is  a  mere 
appropriation  from  our  author.  See  Rem.  on  "  hoc  spatium 
tantumque  morae,"  10.  400. 

DuM  MEA  me  victam  doceat  fortuna  dolere. — Compare 
Tacit.  Annal.  13.  k^  :  "  Ac  postquam  spernebatur,  noctem  unam 
ad  solatium  poscit,  qua  delinitus,  modum  in  postemm  adhibcret." 
Quint.  Curt.  4.  42  (Darius  speaking) :  "  Didici  esse  infelix." 

EXTREMAM  HANC;  ORO  VENIAM  (mISERERE  SORORIs),  QUAM 
MlHI  CUM  DEDERIS   CUMULATAM   MORTE   REMITTAM. "  LoCUS  lu- 

tricatissimus,  et  ab  omnibus  vexatus  variis  coniecturis,"  Bur- 
mann.  "  Mihi  quidem  fateor  nondum  videri  expeditum  hunc 
locum,  ac  vereor  ne  in  desperatis  habendus  sit,"  Wagner. 
"  Haec  nemo  unquam  intellexit,  neque  intelliget,"  Peerlkamp. 
Time  will  perhaps  be  better  spent  in  attempting  a  new  solution 
of  this  famous  Virgilian  nodus  than  in  showing  the  inadequacy 
of  the  solutions  already  proposed :  "  for  which  favour  I  will, 
when  dead,  repay  and  more  than  repay  you  ;"  i.  e.,  "my  manes 
will  be  pa  towards  you,  will  be  honi  et  propitii  towards  you." 
MoK'i'K,   i.e.,  in   MORTE,  morfua,  "  when  I  am   dead,   after  m^' 


746  AENEIDEA  [433-436  temp.— remittam 

deatli."  QuAM  (veniam)  remittam,  "  wliich  favour  I  will 
return,  repay."  Cumulatam,  "  and  more  than  repay  "  (com- 
pare Cie.  in  Yen:  o.  6U :  "  cum  haec  omnia,  quae  polKceor, 
eiimulate  proximis  tuis  plana  fecero"  [shall  have  more  than 
made  plain].  Tacit.  Aiinal.  2.  82  (of  the  report  of  the  recovery 
of  Germanicus)  :  "  Statim  eredita,  statim  vulgata  sunt  ;  ut  quis- 
que  ob\'ius,  quamvis  leviter  audita,  in  alios,  atque  illi  in  plures 
cumulata  gaudio  transferunt"  [magnified  (exaggerated)  by 
joy]).  Hang  veniam  "the  favour  which  I  have  just  begged 
of  you,"  viz.,  "that  you  be  the  bearer  to  Aeneas  of  my  last 
prayer  to  him."  No  words  can  be  more  proper  and  becom- 
ing and  natural  for  one  sister  to  use  toward  another  :  "  do 
tliis  for  me,  and  my  spirit  when  I  die  will  be  your  guardian 
angel."  No  payment  for  a  favour  could  be  more  in  confor- 
mity with  the  Eoman  w^ays  of  thinking.  Compare  EcL  5.  65, 
where  Menalcas  prays  to  the  dead  Daphnis  to  be  good  and 
propitious  to  him:  "sis  bonus,  0,  felixque  tuis;"  also  Aoi.  5. 
59,  where  Aeneas  begs  the  favour  of  fair  winds  and  a  prospe- 
rous navigation  from  his  dead  parent,  Anchises,  i.  e.,  from  his 
dead  parent's  manes;  also  Jen.  12.  61^6,  Turnus's  prayer  to 
the  manes  to  be  propitious  to  him  :  "  vos  0,  mihi,  manes,  este 
boni." 

Let  us  see  if  a  confinnation  of  this  interpretation  is  not 
afforded  by  Dido's  letter  to  Aeneas,  Ovid,  Heroid.  7.  Every 
one  of  the  arguments  put  by  Virgil  into  the  mouth  of  Dido  on 
this  occasion  is  repeated  by  Ovid : 

NON  EGO  CUM  DANAIS  TROIANAM  EXSCINDERE  GENTEM 
AULIDE  lURAVI,  CLASSEMVE  AD  PERGAMA  MISI ; 
NEC  PATRIS  AXCHISAE  CIXEEEM  MAXESVE  EEVELLI 

has  its  parallel  in 

"  non  ego  sum  Phthias,  magnisve  oriunda  Mycenis  ; 
nee  steterunt  in  te  vii-que  paterque  meus." 

EXPECTET  FACILEMQUE  FUGAM  VENTOSQUE  PERENTES  : 
NON  lAM  CONIVGIL'M  ANTIQUUM  QUOD  PRODIDIT  ORO, 
NEC  PULCHRO  UT  LATIO  CAREAT  REGNUMQUE  RELINQUAT. 
TEMPUS  INANE  PETO,  REQUIEM  SPATIUMQUE  FUKOKI, 
DUM  MEA  ME  VICTAM  DOCEAT  FORTUNA  DOLERE 


433-436  TEMP. — iu:.uiitam]     BOOK  lY.  747 

has  its  parallel  in 

'•  pro  mcritis  et  siqua  tibi  praebebimus  ultra, 
pro  spc  coniujjii  tempora  parva  peto. 
duni  freta  mitescunt  et  amor,  dum  tempore  et  usii 
fortiter  edisco  tristia  posse  pati," 


and  in 


'*  si  piidet  uxoris,  non  nupta  sed  hospita  dicar; 
duni  tua  sit  Dido,  quidlibet  esse  feret." 


These  are  the  arguments  addressed  by  Dido  to  Aeneas,  in  Virgil 
thi'ough  the  intervention  of  her  sister,  in  Ovid  thi-ough  the 
medium  of  a  letter.  In  the  two  poets  they  are  very  nearly  tot- 
ideiii  verbl's  the  same.  But  besides  the  arguments  themselves, 
which  are  to  operate  on  Aeneas,  there  is  in  Virgil  the  personal 
entreaty  to  her  sister  to  be  their  bearer  : 

I,   SOKOR,   ATQUE  HOSTEM  SUPPLEX  AFEARE  SUPEKBUM 


EXTKEMAM  UXSC  ORG  VEXIAM  (mISEKEKE  SOKOKIs), 
QIAM  MIHI  CUM  DEDERIS  CUMULATAM  MORTE  REMITTAM. 

These  words,  being  addressed  to  her  sister,  could  of  course  have 
no  place  in  a  letter  addressed  to  Aeneas,  the  exact  parallelism 
ceases  of  necessity,  and  we  seek  in  vain  in  Ovid  for  a  request  to 
Anna  to  confer  this  last  favoiu"  on  her  despairing  sister.  But 
do  we  find  nothing  at  all  like  it,  nothing'reminding  us  of  it, 
nothing  imitated  from  it,  nothing  supplying  its  place,  mutatis 
mutandis  ?  All  at  once  at  the  close  of  the  letter,  the  Avriter,  in- 
stead of,  as  usual  at  the  close  of  letters,  bidding  farewell  to  the 
person  to  whom  the  letter  is  addi-essed,  drops  that  person  wholly, 
and  not  only  that  person,  but  her  whole  subject  and  theme 
(viz.,  that  Aeneas  should  not  leave  her),  and  apostrophizes  her 
sister  in  the  remarkable  and  most  impressive  words  : 

"  Anna  soror,  soror  Anna,  iiieae  male  conscia  culpae, 
iaiu  dabis  in  cineres  ultima  dona  meos," 

where  avc  have  the  passionate  misekeke  sokoris  of  our  text  in 
the  passionate  "  Anna  soror,  soror  Anna  ; "  the  near  approach- 
ing death  which  it  is  the  object  of  the  cum  dederis  and 
Mojv  I'K  of  our  text  tu  foreshow,  foreshown  by  the  "  iam  dabis  in 


748  AENEIDEA  [441-451  ac— toeri 

ciueres,"  and  the  last  favom-  which  Dido  is  to  receive  from  her 
sister,  extremam  veniam,  represented  as  closely  as  similar 
words  can  represent  an  object,  similar  but  not  precisely  one 
and  the  same,  by  "  ultima  dona." 

The  thought,  omitting  the  cumulatam  and  the  morte,  is 
the  ordinary  thought :  "  I  will  not  be  ungrateful  to  you  for  the 
favour."  Compare  "  Incerti  Votum  ad  Oceanum  pro  Felici  Navi- 
gatione,"  25,  apud  Wernsdorf,  Foef.  Led.  Min.  torn.  4,  p.  317 : 

.     .     .     "  quod  cum  promiseris  esse, 
reddam  quas  potero  pleno  pro  munere  grates." 

Cumulatam  remittam. — "  I  will  repay  and  more  than  re- 
pay." Compare  Cic.  de  Repuhl.  1.  1^7 :  "  Quod  si  tenere  et 
consequi  potuero,  cumulate  munus  hoc  .  .  .  ut  opinio  mea  fert, 
efEecero,"  a  sentence  between  which  and  our  author's 

(iUAM  MIHI  CUM  DEDEKIS,   CUMULATAM  MORTE  REMITTAM 

there  is  a  striking  resemblance  both  in  protasis  and  apodosis. 


441-451. 

AC    VELUT TUERI 


FAB.  LECT.  (vs.  443). 

ALTE   in  Servius    (cod.  Drescl.) ;    P.    Manut. ;    La  Cerda;    D.  Heins. ; 
N.  Heins.  (1670) ;  Heyne  ;  Brimck ;  Wakef. 

ALTAE  I  Med.  (Fogg.)     Ill  Voss.  ;   Wagner  (ed.  Heyn.  and  Praest.)  ; 
Ladew.  ;  Kibb. 


Ac  VELUT  .  .  .  TE>'DiT  (vv.  441-446). — Compare  Anthol.  Pal. 
(ed.  Diibner;  9.  291 : 

ovTWS  KUi.  lepai  ZrjUos  dpves  efjureSa  pi^ais 
firraffiv,  <}>vWojv  5'  nva  xeoucr'  avefioi. 


441-451    vc— TUEKi]  BOOK  lY.  74 

Alpini  boreae  nunc  hinc  nunc  flatibus  illinc  (vs.  442\ 
— "HiNc  and  illinc  come  in  strangely  after  boreae,  as  if  the 
north  wind  blew  from  different  quai-ters  :  so  we  must  either 
suppose  that  Yirgil  means  N.  E.  and  N.  W.,  or  set  it  down  as 
one  of  his  many  voluntary  or  involuntary  inaccuracies,  Boreas 
being-  to  him  the  poetical  expression  for  any  violent  or  cold 
wind,"  Conington.  Even  if  the  expression  had  been  Boreas,  I 
should  hardly  object  to  one  and  the  same  Boreas  blowing  now 
on  one  side,  now  on  the  other,  of  a  tree,  especially  in  the  Alj)s, 
where  the  direction  of  a  wind  may  vary  so  considerably  within 
a  short  space  of  time,  the  wind  all  the  while  retaining  its  spe- 
cific character.  But  the  expression  not  being  Boreas,  but  bo- 
reae, I  have  no  word  to  say  against  our  author,  the  plural 
being,  as  I  think,  specially  used  in  order  to  harmonize  with 
NUNC  HiNC,  NUNC  ILLINC.  To  the  corrcctuess  of  the  latter  paii 
of  Mr.  Conington's  observation  I  can,  however,  bear  personal 
testimony,  having  myself  repeatedly  observed  in  Italy  that 
winds  are  there  distinguished  less  from  actual  observation  of 
the  quarter  from  which  they  blow  than  from  the  impressions 
made  by  their  sensible  qualities  of  cliyness,  dampness,  coldness, 
warmth,  &c. 

Mens  immota  manet  ;  lacrymae  \-OLVTrNTrR  inanes  (vs. 
449). — I  take  part  with  Thiel  and  Voss  against Siipfle  and  Coning- 
ton, in  understanding  lacrymae  not  of  Dido  and  Anna,  but  of 
Aeneas,  less  because  the  leaves  forced  from  the  oak  by  the  blasts 
of  the  winds  (consternunt  terram  concusso  stipite  frondes) 
seemed  to  Servius  to  point  to  the  unavailing  tears  wrung  from 
2nus  Aeneas  by  the  importunate  distress  of  his  supplicants, 
than  [a]  because  otherwise  the  words  lacrymae  ^■0LVUNTUR 
inanes  are  a  mere  filling  up  of  the  line,  the  idea  contained  in 
them  being  already  fully  expressed  in  the  preceding  mens  ni- 
>toTA  :\[anet,  and  nullis  ille  movetur  FLETiBUs;(i)  because 
(see  Hem.  on  vs.  30)  the  object,  in  the  absence  of  an  adjimct 
expressly  referring  it  to  the  more  remote  person,  seems  gene- 
rally referrible  to  the  nearer ;  and  [c]  because  we  find,  on  a  pre- 
cisely similar  occasion,  the  same  expression  applied  to  similar 


750  AENEIDEA  [441-451  ac— tueki 

unavailing  tears  of  pity,  10,  464  : 

"  audiit  Alcides  hivencm,  magnumque  sul)  imo 

corde  premit  gemitum,  lacriji)i((s(\\XQ  effucUt  Inancs.'" 

Compare  6.  468,  and  Eem.  Also  Metast.  La  Clemenza  cU  Tito, 
3.  10  (Servilia  to  Yitellia,  who  is  weeping  for  the  misfortune 
of  Sesto,  but  not  assisting  him)  : 

"  s'altro  che  lagiime 
per  lui  non  tenti, 
tutto  il  tuo  piangere 
non  giovera. 
a  questa  inutile 
piota  clic  senti, 
oh  quanto  c  simile 
la  cnidelta ! " 

I  do  not  pretend  to  say  how  far  it  is  owing  to  any  force  of 
such  arguments  (published  in  my  "  Twelve  Years'  Voyage,"  so 
long  ago  as  1852)  that  Wagner,  who  had  in  his  ed.  Heyn.  ex- 
pressed the  point-blank  contrary  opinion  (''opponuntur  'sibi  pec- 
tus' et  MEXS,  non  MENS  et  lacri:mae  "),  comes  round  in  his  Praed. 
to  the  opinion  of  Thiel  and  Voss :  "Lacrimas  fundit  Aeneas 
ut  causae  Didonis  nihil  profuturas,  ita  tamen  mitem  ac  miseri- 
cordem  animum  testificantes."  The  question  is  still  a  moot  one 
among  commentators  ;  for  although  Ladewig  in  his  second  edi- 
tion is  of  the  opinion  common  to  me  and  Thiel  and  Voss,  Co- 
ningtou,  the  last  English  Virgilian  editor  of  note,  adheres  to 
the  still  generally  received  opinion  that  the  tears  are  those  of 
Dido  and  Anna.  More  respect  would  perhaps  have  been  paid 
U)  the  contrary  opinion  (viz.,  that  the  tears  are  those  of  Aeneas), 
had  it  been  borne  in  mind  that  that  opinion  had  its  origin 
neither  with  me,  nor  with  Voss,  nor  with  Thiel,  but  was  as  old 
at  least  as  tServius,  Avho  in  his  gloss  on  frondes,  verse  444,  ob- 
serves: "Frondes  sicut  lacrimae  Aeneae"  (cod.  Dresd.) — a 
notice  from  which  the  attention  of  editors  had  wandered  away, 
to  the  '•  Quidaiu  lumen  'laerymas  inanes '  vel  Aeneae  vel  Di- 
donis, \  el  Aunae,  vel  hominum  "  of  the  same,  sometimes  so  in- 
structive, always  so  amusing,  commentator. 


464-465  MTTLTA— HOK.]  BOOK   IV.  751 

TUM    AERO    INFELIX    FATIS    EXTERRITA    DIDO    MORTEM    ORAT 

(vv.  450-451). — The  mere  report  of  Aeneas's  preparations  for 
sailing  had  put  her  into  a  fury  (vv.  298-300) ;  the  certainty  that 
he  would  sail  makes  her  pray  for  death :  tum  vero  (/.  e.^  when 
she  had  in  vain  tried  every  means  to  dissuade  him)  mortem 
oRAT.  See  Eemm.  on  2.  105,  228  ;  3.  47 ;  4.  396,  571 ;  5.  695. 
Fatis  EXTERRITA. — So  Valerius  Flaccus  (8. 1),  of  her  proto- 
type : 

"'  attrepidam  in  thalamis  et  iam  stta  fata  paventem 
Colchida  circa  omnes  pariter  furiaeque  minaeque 
patris  habent." 

Taedet  c'aeli  convexa  tueri  (vs.  451). — As  we  would  say  : 
life,  the  light  of  day,  is  a  trouble  to  her. 


464-465. 


MULTAQUE  PRAETEREA  VATUM  PRAEDICTA  PIORUM 
TERRIBILI  MONITU  HORRIFICANT 


VAK.  LECT. 
PI0RTJ3I  I   Med.  ;    "Ex   antiquis   exemplaribiis  plma  PiOKCjr,"  Pierius. 
II^o.     Ill  Princ.  ;  N.  Heins,  (1671,  1676,  1704) ;  Biirm. ;  Heyn.  ; 
Forb. ;  Haupt ;  "Wagn.  (iec?^.  Virg.  anA.  Pretest.);  Ribb. 

PEIOEUM  (at  full)  I  Vitt.,  Put.  II  fo.  Ill  Serv.  ("  pkiorum  legitiu-  et 
riOETTJi");  Priscian  {Grainm.  7.  77);  Hosid.  Greta,  Medea,  AnthoJ. 
Lett.  (cd.  Meyer),  235,  vv.  89  and  111  ;  Yen.  1470,  1471,  1472,  1475, 
1486 ;  Mil.  1475,  1492  ;  Biese.  ;  P.  Manut. ;  Mod.  ;  Paris,  1600  ; 
Fabricius ;  D.  Heins.  ;  R.  Stepli.  ;  H.  Steph. ;  La  Cerda  ;  Philippe  ; 
Brunck;  "Wakefield;  Pott.;  Jakn ;  Dorph. 

PEIOKUM  (thus  contracted,  PORUM)  II  ii.* 


*  That  the  PORtIM  of  these  MSS.  signifies,  not  as  might  at  first  sight  appear, 
I'lORUM,  but  PRioRUM,  is  placed  beyond  doubt  by  the  constant  use  not  only  in  these 

but  in  other  MSS.  of  the  same  cla«s  of  POR  and  I'MUS  for  2^y''0y  and  prbnux,  as 

HEXRY,  AENEIDEA,  VOL.  II.  50 


752  AENEIDEA  [464-465  multa— hoe. 

Pkioru-m,  not  PiORUM,  first,  ou  account  of  the  much  greater 
weight  of  MS.  authority.  Secondly,  because  piorum,  meaning, 
as  it  always  does,  rjentJe,  sym^yaf/iizing,  tender-hearted  (see  Eem. 
on  1.  14),  had  been  as  inappropriate  an  epithet  as  could  well 
be  chosen  for  prophets  who  horrified  Dido  mth  terrific  admoni- 
tions (terribili  moxitl'  iiorrifica]!*!').  Thirdly,  becavise  pre- 
sent predictions  (praedicta  vatvm  piorum)  are  now  too  late, 
matters  having  come  already  to  the  final  dcnoument,  and  the 
curtain  being  already  drawn  up  for  the  last  scene.  The  only 
PRAEDICTA  which  cau  now  be  introduced  properly  and  with 
effect  are  old,  remembered  predictions,  praedicta  priorum. 
Foiu'thly,  because  present  predictions,  had  they  been  still 
seasonable,  could  not  have  been  thus  summarily  despatched 
in  a  single  clause  in  the  middle  of  a  long  category  of  omens. 
The  reader's  curiosity,  excited  by  the  mention  of  new,  present 
predictions,  would  have  immediately  inquired  what  those  pre- 
dictions were,  and  would  not  have  been  satisfied  without  being- 
told  at  least  some  particulars  concerning  them.  Fifthly,  old 
predictions,  praedicta  PRioRuivr,  are  precisely  those  which  come 
in  at  the  close  of  a  cbama,  and,  added  to  present  omens  (on  this 
occasion  to  the  turning  of  wine  into  blood,  the  preternatural 
voices  and  the  calling  by  name,  by  a  deceased  spouse  in  the 
darkness  and  silence  of  the  night,  the  hooting  of  the  owl,  and 
the  frightful  dreams),  harrow  the  soul  and  raise  the  horror  to 
the  utmost  (terribili  monitu  horrificaxt).  Accordingly, 
our  author  in  his  very  first  Eclogue  : 

'■  mijjij  malum  hoc  nobis,  si  mtius  noii  lacvu  fidssct, 
de  caclo  tacta^  mcinuil  jJfcedicerc  querent," 

where  we  have  the  very  praedicta  of  our  text ;  and  our  author's 


well  as  by  the  general  use  of  the  abbreviation  i  in  these  and  similar  JMSS.  to  sig- 
nify the  two  letters  E,  and  I.     In  the   present  case  it  is  only  surprising  that  the 

contraction  POE.UM,  so  closely  resembling  piorum,  has  not  been  taken  for  pioeum 
by  a  greater  ntimber  of  the  later  copyists  and  earlier  editors.  There  is  a  similar 
confusion  oi  piorum  awii.  priorum  in  Manil.  2.  883,  where  the  tnie  K&iin^  priorion 
has  been  adopted  by  Jacob. 


464-465  3IULTA — HOK.]         BOOK  IV.  753 

master,  Od.  9.  507  (Polyphemus  to  Ulysses)  : 

CO  TTOTToi.  7]  fiuKu  orj  ;U€   IT a\o.t<p O-T a  9e(T(pad'   iKavfi. 

Also  Soph.  Trarh.  1166  (Hercules  to  Hyllus) : 

(pavai  5'  €7&)  TovToicn  (rvfx$aivovr    icra 
fj.avT(ia  Katva,  rots  iraAaj  ^wr}yopa. 

Stat.  Sih:  2.  2.  69  : 

'•  ora  ducum,  et  (-((tt'iii,  sapientumquc  oni  prior  ton. " 

Id.  TM.  5.  eUo  :  • 

••  ncc  duni  etiam  respousa  deiim,  monititsquc  vctustl 
cxciderant,  voxqitc  ex  adytis  accepta  profundis." 

Uuint.  Cm-t.  o.  6 :  ''  Vetera  quoque  omina,  ut  fere  fit,  soUicitudo 
revocaverat."     Claud.  Bell  Get.  238  : 

^^  ixxMC  a ti)ti  siijna  prloris, 
et  si  quod  fortasse  (piics  ncglexcrit  oiiieu 
addit  emu  uovis." 


Iscan.  3.  99 


.     .     .     ' '  aegras  cum  Pantlius  in  aiu'cs, 
priscoi /((forum  monitus  serit,  et  quod  ab  ipsis 
extorsit  genitor  adj-tis  Euphorbius,  index 
in  medium  pandit  proles  :  '  Lapsura  sub  armis 
Pergama,  si  Pkrygias  Helene  conscendat  in  urbes.' 
his  iam  facta  fides  ducibus,  yulgique  tumultus 
flectitur :  0  quanto  priscis  nova  moUius  urgent  I 
plus  supcri  constant  Pantbo  memorante  futura, 
quam  diccntc  Ilcleno." 

Lucan,  4.  661 : 

'*  Curio  lactatus,  tanquam  fortuna  locorum 
bella  gerat,  servetquc  ducum  s\bi  fata  prior uih, 

iudidsit  castris,"  k.i:. 

To  the  argument  of  Wagner  against  priorlm  and  in  favour  of 
I'lORUM  {Led.  Virg.  o^O),  "Qui  utitur  auribus  lectione  Virgilii 
imbutis,  statun  sentiet  intolerabile  esse  illud  ter  sine  vi  aut  certa 
ratione  repetitum  in  verbonim  principiis  tr  :  pkaeterea  prae- 
DicTA  PRioRUM,  caninum   quid,   non  Virgilianum  sonans,"  I 

50* 


754  AENETDEA  [471-473  aut— dihae 

reply  that  the  repetition  of  the  growling  letter  is  neither  "  sine 
vi"  nor  "  sine  certa  ratione,"  but,  on  the  contrary,  produces  and 
is  intended  to  produce  sympathetic  horror  in  the  mind  of  the 
auditor,  in  proof  of  which  thesis  I  need  only  observe  that  the 
repetition  does  not  cease  with  the  words  in  question,  but  is  con- 
tinued, and  with.the  most  evident  intention,  into  the  next  verse : 
TERRiBiLi  MONiTU  HGRRiFiCANT.  To  Pierius's  objection  :  "  Si 
PRAEDICTA  in  se  j^'i'ius  habere  consideremus,  superabundare  quo- 
dammodo  priorum  iudicabimus,"  the  answer  is  no  less  obvious, 
viz.,  that  the  apparent  repetition,  whether  intentional  and  for 
the  purpose  of  emphasis,  or  whether  accidental  and  the  offspring 
of  negligence,  has  abundant  authority  in  the  practice  of  other 
writers  as  well  as  of  Virgil  himself,  &v.  gr.,  "  rursusque  resur- 
gens,"  vs.  531,  where  see  Rem. 


471-473. 


AUT  AGAMEMNONIUS  SCENIS  AGITATUS  ORESTES 
ARMATAM  FACIBUS  MATREM  ET  SERPEISTTIBUS  ATRIS 
QUUM  FUGIT  ULTRICESQUE  SEDENT  IN  LIMINE  DIRAE 


VAIt.  LECT. 
scAENis,  or  SCENIS  I  Vat.,  Pal,  Med.  IIf§  (1854) ;  "  In  antiquis  ali- 
quot codd.  FUEiis  legitur.  Ego  crediderim  eukiis  ex  paraphrasi 
desumptixm,  et  scenis  inde  legitima  lectione  expxmcta,  adulterinam 
suppositam,"  Pierius.  Ill  R.  Steph.  ;  P.  Manut. ;  D.  Heins.  ;  N. 
Heins.  (1670,  1671,  1704);  Haiipt ;  Wagn.  (1861);  Ribb. 

POENis  III  Markland  {ex.  com.) ;  Wakefield. 

SAEVIS  III  Hildebrandt  (.Jahu,  Jahrh.  ?6.  175),  ex  eoni. ;  Ladewig. 


ScENis  is  the  true  reading,  and  the  proposed  amendments,  furiis 
and  roENis,  both  false  ;  first,  because  of  the  strong  parallelism 


471-473  AiTT— dieae]  BOOK  IT.  755 

between  scenis  agitatus  and  tjjXekXutoc,  the  epithet  applied  by 
Homer  to  Orestes  in  a  similar  context  {Ocl.  1.  30)  : 

Tov  5'  Aya/jLf/j.voviSTjs  T7j\€K\vros  eKrav''  OpeffTyjs. 

(Secondly,  because  having  myself  personally  examined  no  less 
than  sixty  MSS.  respecting  the  passage,  I  have  found  in  every 
one  either  scenis  or  scaenis,  and  no  trace  of  any  other  reading. 
Thirdly,  because  not  only  has  the  corresponding  expression, 
"tragico  illo  Oreste"  been  used  by  Cicero  {in  Pison.  30),  but 
the  identical  expression,  "  scenis  agitavit,"  by  Ausonius  in  his 
seventy-first  epigram  : 

"  quem  toga  facundi  scenis  agitavit  Afrani." 

Fourthly,  because  the  introduction  of  the  Eumenides  into  the 
line  would  not  only  jar  with  the  mention  of  the  same  person- 
ages only  two  lines  previously,  but  entirely  spoil  the  fine  close 
and  winding  up  of  the  whole  passage  in  ultricesque  sedent 
IN  limine  dirae. 

Scenis,  in  the  scenes,  i.e.,  on  the  stage  ("  qualiter  a  Graecis 
in  scena  inducitur,"  Servius).  The  correctness  of  this,  the  com- 
monly received  interpretation,  and  the  consequent  incorrectness 
of  that  which  in  my  "  Twelve  Years'  Voyage  "  I  adopted  from 
Lersch,  viz.,  rmons,  imaginations  of  the  mind,  is  shown  not  only 
by  Cicero's  "  tragico  illo  Oreste  "  and  Ausonius's  "  scenis  agi- 
tavit," above  quoted,  but,  still  more  plainly,  by  the  following 
passage  of  Pacatus,  which,  no  less  than  Metastasio's 

.     .     .     ' '  c  vuoi  ch'  io  miri 
questa  vera  tragedia, 
spettatrice  indolente  e  senza  pena, 
come  i  casi  d' Oreste  injinta  scorn, ^' 

may  be  regarded  as  affording  at  least  a  very  exact  if  not  an  in- 
tentional paraphrase  of  the  expression  in  our  text  :  "  Pirithoi 
fidem  praedicit  et  decantatum  omnibus  scenis  Phocaei  iuvenis 
laudat  officium"  (Pacat.  Paneg.  Theod.  Aug.).  Ariosto,  too,  uses 
the  identical  word  in  a  similar  comparison  of  one  of  his  charac- 
ters to  a  mythical  personage  acted  on  the  stage,  Orl.  Fur.  1.  52  * 


756  AENEIDEA  [471-473  a.ttt— dieae 

(of  Angelica)  : 

"  e  fuor  di  quel  cespuglio  oscuro  e  cieco 
fa  di  se  bella  ed  improvYisa  mostra  ; 
come  di  selva,  o  fuor  d'  ombroso  speco 
Diana  in  scene/,  o  Citcrea  si  mostra." 

See  Eem.  on  1.  596. 

Agitatus,  not  our  agitated,  however  well  such  epithet  might 
suit  Orestes,  but  jjlayed,  acted,  performed.     Compare  12.  396  : 

"  scire  potestates  herbarum  usumque  medendi 
maluit,  et  mutas  agifrire  inglorius  artes" 

\t.o  play,  perform,  or,  as  we  say,  '■^practise''''  the  art  of  healing'] ; 
and  Sil.  14.  9  : 

"  sic  poscit  sparsis  Mayors  ar/itatiis  in  oris" 

[Mars  (i.e.,  war),  not,  surely,  agitated  mentaUi/,  but  jjm?^  in^o 
motion'] . 

For  a  reference  to  theatrical  representations  similar  to  that 
contained  in  the  words  scenis  agitatus,  see  Ovid,  Fast.  k.  326  : 

"  mira,  sed  et  scei/a  testificata  loqiiar," 

and  Su'  Walter  Scott,  prelude  to  Macdufh  Cross  (of  the  pedestal 

of  the  cross)  : 

.     .     .     "  none  shall  pass, 
now  or  in  after  days,  beside  that  stone, 
but  he  shall  have  strange  visions — thoughts  and  words 
that  shake  or  rouse  or  thrill  the  human  heart 
shall  rush  upon  his  memory  when  he  hears 
the  spirit-stirring  name  of  this  rude  symbol ; — 
oblivious  ages,  at  that  simple  spell, 
shall  render  back  their  terrors  with  their  woes, 
alas  !  and  mth  their  crimes  : — and  the  proud  phantoms 
shall  move  Mith  step  familiar  to  his  eye, 
and  accents  which  once  heard,  the  ear  forgets  not, 
though  ne'er  agara  to  list  them.     Siddons,  thine, 
thou  matchless  Siddons,  thrill  upon  our  ear  ; 
and  on  our  eye  thy  lofty  brother's  form 
rises  as  Scotland's  monarch." 

To  the  opinion  that  the  reference  of  the  epic  poet  should  be  to 
the  historical  or  mythical  personage  itself,  not  to  its  representa- 
tion on  the  boards,  and  that  therefore  in  the  passage  before  us 


471-473  An— dieae]  BOOK  lY.  757 

either  Virgil  has  descended  from  the  dignity  of  the  epic,  or 
wrote  POENis  not  scexis,  or  if  he  wrote  scenis  that  word  must 
be  interpreted  as  it  has  been  interpreted  by  Lersch,  it  is,  I  think, 
a  sufficient  answer,  that  dramatic  representations  have  been  re- 
cognized by  Cicero  as  a  fit  and  proper  source  from  whence  even 
in  philosophical  disputations  to  draw  examples  of  the  punish- 
ment inflicted  by  heaven  on  the  impious,  De  Legibus,  2.  16  : 
"  Poena  vero  violatae  religionis  iustam  recusationem  non  habet. 
Quid  ego  hie  sceleratorum  utar  exemplis,  quorum  sunt  plenae 
tragoediae  ?  Quae  ante  oculos  sunt,  ea  potius  attingantui',"  The 
reference  which  is  proper  in  philosophic  disputations,  and  whicli 
would  have  been  used  by  Cicero  himself  in  his  De  Legibus,  had 
he  not  had  examples  nearer  at  hand,  viz.,  in  his  own  personal 
experience,  how  infinitely  more  proper  a  fortiori  in  the  epic,  the 
very  cousin-german  of  the  drama  !  Nay,  is  it  not  to  this  very 
SCENIS  AGiTATUS  ORESTES  Ciccro  alludes  in  tliis  very  passage  ? 
or  of  whom  are  the  "  tragoediae"  fuller  ? 

Ultricesque  sedent  IX  LIMINE  DiRAE. — The  threshold  in 
the  houses  of  the  ancients  being  always  elevated,  not  only  above 
the  level  of  the  ground  outside,  but  above  the  level  of  the  floor 
inside  (witness  the  custom  of  lifting  the  bride  over  it),  afforded 
a  convenient  seat  for  those  who  for  whatever  reason  waited  out- 
side, without  entering  the  house.  Accordingly  Ulysses  and  his 
companions  are  said  by  Homer  {Od.  10.  62)  to  have  sat  on  the 
threshold  of  the  palace  of  Aeolus  outside,  beside  the  door-posts : 

iXdoVTiS  5'es  5w/j.a,  irapa  (Trad/u.oi(rti>  eV   ovSov 

and  Penelope  afflicted  with  grief  is  described  as  refusing  a  chair, 
and  seating  herself  on  the  threshold  of  her  f/ia/amu-^,  Od.  .'i.  716 
of  Penelope)  : 

TTj^S'  axos  afKpfX'^V  6^l^-o<pQopov ,  ou5'  ap  6t'  €tA7) 
5t(ppu  ((pe^fddai,  iroWup  Kara  oikov  (ovruv 
oAA'  ap'  67r'   ovhov  ((V  noKvKfirjTov  da\aiu.ni(). 

But  it  is  not  always,  nay,  it  is  veiy  seldom,  the  expression  £7r' 
ovdov  or  in  limine  is  to  be  understood  so  literally.  On  the 
contrary,  as  limen  moans  generally  not  f//c  iJireshold,  but  the 


758  AENEIDEA  [471-473  aijt— dirae 

door,  or  the  neighhoufJiood  of  the  door,  so  in  limine  means  not 
on  the  threshold,  hnt  near  or  about  the  door.  In  our  text,  there- 
fore, the  Dirae  are  represented  not  as  sitting  actually  on  the 
threshold,  but  as  seated  outside  the  door,  viz.,  in  the  vestibule, 
watching  all  ingress  and  egress.  This  is  the  proper  seat  of  the 
Dirae  both  in  Hades,  and  during  their  visits  to  this  world. 
Compare  6.  279  : 


Ibid.  655 


Ibid  5U  -• 


Also  7.  341 


.     .     .     "  mortiferumque  adverso  in  limine  bellum, 
fen-eique  Eumenidum  thalami." 


"  Tisiphoneque  sedens,  palla  succincta  cruenta, 
rfstihuhim  exsomnis  seiTat  noctesque  diesque." 

.     .     .     ' '  cemis,  custodia  qualis 
vestibulo  sedeat  ?  facies  quae  limina  servet  ?" 


■  pxin  Gorgoneis  Allecto  infecta  venenis 
piincipio  Latium,  et  Laurentis  tecta  tyranni 
cclsa  petit,  tacitumque  obsedit  limoi  Amatae." 


Ovid,  3Iet.  U.  1^53 


' '  carceris  ante  fores  clausas  adamante  sedebant, 
deque  snis  atros  pectebant  crinibus  angues. 
quam  simul  agnonint  inter  caliginis  nmbras, 
surrexere  deae  :  sedes  scelerata  vocatur." 


Seneca,  Here.  Oct.  606  : 

"  tenet  am-atum  limen  Eiinnys, 
et  cum  magnae  patuere  fores, 
intrant  fraudes,  cautique  doli, 
fen-umque  latens." 

Ovid,  in  his  story  of  Ino  and  Athamas,  describes  Tisiphone  as 
occupying  the  threshold  of  their  dwelling  so  as  to  prevent  all 
escape  of  her  doomed  victims,  Met.  k.  1^85  : 

"  limine  constiterat 

monstris  exterrita  coniux  ; 

territus  est  Atbamas  ;  tectoque  exire  parabant : 
obstititinfelix,  aditumque  obsedit,  Erinnys." 


471-473  AFT— dirae]  BOOK  IV.  759 

See  Eemm.  on  6.  563  and  574.  In  modern  languages  tliere  is 
a  similar  primary  as  well  as  a  similar  secondary  use  of  the  ex- 
pression in  limine;  as,  j^rimari/,  Enfield: 

"  why  sits  Content  upon  a  cottage  si/l 
at  eventide  ?" 

Sir  W.  Scott,  Doom  of  Devorgoil,  2.  1  : 

"  ay,  ay,  your  beggar  was  the  faded  spectre 
of  poverty,  that  sits  upon  the  threshold 
of  these  our  mined  walls  ; " 

secondary^  Metast.  La  Strada  della  Gloria  : 

"  ma  sappi  pria,  che  '1  Senno,  ed  il  Valore 
della  sofflia  felice  in  guardia  siede.  ' 

Sedent. — To  be  understood  literally,  as  placed  beyond  doubt 
by  Ovid's 

"  surrexere  deae  :  sedes  scelerata  vocatur," 

quoted  above.  In  ancient  times,  as  at  present,  there  were  seats 
in  the  vestibules  of  great  houses  for  the  convenience  no  less  of 
persons  guarding  the  house  than  of  persons  waiting  either  to 
be  admitted,  or  to  salute  the  inmates  coming  out  of  the  house. 
Hence  the  expression  sedent.  On  such  seats  in  the  vestibule 
of  Apollo's  temple  these  very  Dirae  are  represented  as  sitting 
asleep,  having  fallen  asleep  worn  out  with  the  fatigue  of  their 
pursuit  of  Orestes,  Aesch.  Eumen.  J^6  : 

irpoffOeu  Se  ravSpos  TovSe  Oav/xaffros  Koxos 
fvSei  yvvatKwv  ev  OpovoKTiv  rjfievos, 

the  very  picture,  with  the  exception  of  the  sleeping,  repeated 
by  Vii'gil  in  our  text.  In  the  portico  which  serves  as  vestibule 
to  the  Pope's  palace  in  the  Vatican  are  numerous  benches  on 
which  his  guards,  in  their  particoloured  uniform,  with  their  arms 
stacked  near  them,  may  be  seen  sitting  or  lounging  all  day  and 
all  night  long. 


760  AENEIDEA      [474-486  ebgo— papavee 


474-486. 

ERGO  UBI  CONCEPIT  FURIAS  EVICTA  DOLORE 
DECREVITQUE  MORI  TEMPUS  SECUM  IPSA  MODUMQUE 
EXIGIT  ET  MAESTAM  DICTIS  AGGRESSA  SOROREM 
CONSILIUM  VULTU  TEGIT  AC  SPEM  FRONTE  SERENAT 
INVENI  GERMANA  VIAM  GRATARE  SORORI 
QUAE  MIHI  REDUAT  EUM  VEL  EO  ME  SOL  VAT  AMANTEM 
OCEAN  I  FINEM  lUXTA  SOLEMQUE  CADENTEM 
ULTIMUS  AETHIOPUM  LOCUS  EST  UBI  MAXIMUS  ATLAS 
AXEM  HUMERO  TORQUET  STELLIS  ARDENTIBUS  APTU:M 
HINC  MIHI  MASSYLAE  GENTIS  MONSTRATA  SACERDOS 
HESPERIDUM  TEMPLI  CUSTOS  EPULASQUE  DRACONI 
QUAE  DABAT  ET  SACROS  SERVABAT  IN  ARBORE  RAMOS 
SPARGENS  HUMIDA  MELLA  SOPORIFERUMQUE  PAP  AVER 


Decrevit,  irrevocahly  determined,  as  by  a  decree  of  a  court  of 
justice,  the  emphasis  being  on  this  word,  not  on  mori.  Contrast 
"mortem  orat,"  verse  451,  where  the  emphasis  is  on  "mortem" 
not  on  "  orat."     See  Eem.  on  2.  247. 

Consilium  vultu  tegit,  theme  ;  spem  fronte  serenat, 
variation. 

OcEANi  FiNEM. — "  The  ext^me  limit  set  by  the  ocean,  which 
is  regarded,  as  in  Homer,  as  surrounding  the  world,"  Coning- 
ton. 

TJltimus  AETHIOPUM  LOCUS  EST. — "  The  meaning  seems  to 
be,  not  there  is  the  extreme  point  of  Aethiojjia,  but  there  is  Aethio- 
pia,  the  extreme  point  of  the  earth^''  Conington.  To  be  sure,  and 
not  seems  only,  but  certainly  h.     Compare  Ovid,  Met.  k-  6-52  ; 

.     .     .     "  ultima  telhts 
rege  sub  hoc  [Atlante],  et  pontus  erat,  qui  solis  anlielis 
aequora  subdit  cquis,  et  fei?sos  excipit  axes." 


Sil.  3.  282 


quin  et  Massyli  fulgentia  signa  tulere, 
Hesperidum  veniens  lucis  domvs  ultima  ierrae.'" 


474-4  86  EBGo — p.vpaver]         BOOK  lY.  761 

Aptum  (vs.  482),  rigged.  Compare  Ennius,  ap.  Cic.  de  Offic.  3 : 

"  0  fides  alma,  apia  ponnis,  et  iusiurandum  lovis." 
HiNC    MIHI    MASSYLAE    GENTIS    MONSTRATA    SACERDOS. See 

Alciphron,  Ep.  2.  4-  IQ  (rXuKspa  MevavSjow):  Kat  ya/o  exw  riva 
vswcTTi  yvvaiKa  otto  ^Ppvyiag  ijKOvaav  iv  fxa\a  tovtvjv  £/^t7r£tpov, 
yacTTpofJiavTsveaOai  dciv}}v  t>j  tojv  (nraoTuyv  otaracEt  vvKTwp  kui 
rt)  T(t)v  Oewv  ^eit,£i,  Kat  ov  cei  \syovar]  TTiaTeveiv,  aXX  iceiv,  u)g 
(paat. 

HiNC  MIHI  .  .  .  PAP  AVER. — The  order  of  thought  is  :  sacer- 

DOS,  GUSTOS  TEMPLI  QUAE  DABAT  EPULAS  DRACOXI  (viz.,  SPARGENS, 

vel  spargendo,  humida  mella  soporiferuinique  papayer)  atque 
ita  (viz.,  dando  epulas,  mella  et  pap  aver,  dracoxi)  servabat 

RAMOS. 

Servabat. — A  translation  of  the  cffw^s  of  Euripides,  Medea, 

dpaKovTa  d\  OS  irayxp^'^ov  afxcpevwv  Sipas, 
ffireipaLS  ecrwi^f  iroXvirXoKois  avirvos  uv. 

Compare  Lucret.  5.  33  : 

"  aitreaque  Hesperidiun  servans  fulgentia  mala." 

Spargens. — Spargens  (draconi).— Compare  Petronius,  p. 
275  :  "  Quidquid  enim  a  nobis  acceperat  de  coena  latranti  [cani, 
sciz.]  sparsercd.''  Sidon.  Apoll.  in  Panegyrko  ^lajoriani,  verse 
176  (of  Hippomenes) : 

"  donee  ad  anfractum  metac  iamiamque  relictus, 
concita  ter  sparso  fregit  vestigia  porno." 

And  our  author  himself,  3.  605  (where  see  Eem.) : 

"  sparglte  me  in  fluctus  vastoque  immergite  ponto." 

And  so  precisely  in  our  text,  spargens,  throiving  to,  flinging  to, 
the  dragon. 

HuMiDA  MELLA  soporiferumque  papaver. — Explanatory  of 
epulas.  Mel  and  papaver  constituted  the  "  epulae,"  daintier 
(compare  "rimatiu-  epulis,"  6.  599)  to  which  the  priestess  treated 
tho  dragon,  as  if  Yirgil  had  said :  .s;w/-gr^5r/^  dracont  epulas  met- 


762  AENEIDEA       [474-486  eego— papavee 

lis  etpapaveris.     Compare  Yal.  Flacc.  1.  61 : 

.     .     .     "  multilidas  regis  quern  filia  linguas 
vibrantem  ex  aditis  cantu  dapibusqne  vocabat, 
et  dabat  hestemo  liventia  mella  venejio," 

where  "dapibus"  is  explained  by  "mella"  and  "veneno,"  just 
as  in  our  text  epulas  is  explained  by  mella  and  papaver. 
The  serpent  being  fond  of  these  epulae,  these  dapes  (see  Val. 
Flacc,  above  ;  also  8.  96  : 

.     .     .     "  hianti 
mella  dabam,  et  nostris  nutribam  fida  venenis"), 

became  fond  of  the  person  from  whose  hand  he  received  them ; 
and  this  fondness  conspiring,  as  in  the  case  of  Medea's  serpent, 
with  the  specific  operation  of  the  di'ugs  or  venena  which  en- 
tered into  the  composition  of  the  dapes — rendered  him  suffi- 
ciently docile  and  amenable  (compare  Ennodius,  Carm.  1.  2: 

"  melle  tuo  serpens  giittuiis  arma  premeV^) 

to  be  employed  (in  the  manner  of  a  watchdog)  for  the  protection 
of  the  fruit. 

SopoRiFERUM. — The  general  ornamental  predicate  of  papa- 
ver. Compare  Georg.  1.  78,  where  the  much  stronger  epithet 
"  Lethaeo  perfusa  somno  "  is  applied  to  the  poppy,  without  at 
all  indicating  that  the  poppy  exercised  its  narcotic  property  on 
the  particular  occasion.     Ovid,  Trist.  5.  2.  9.3  : 

*'  littora  quot  conchas,  quot  amoena  rosaria  flores, 
qiiotve  soporiferum  gra,na,  papaicr  habet," 

where  again  this  very  epithet  is  merely  a  descriptive  epithet. 
Compare  also  the  application  of  "  ferventes  "  to  "  rotas,"  Aen. 
11.  195,  where,  as  in  our  text,  the  predicate  ("ferventes")  is 
generally  descriptive,  and  entirely  without  reference  to  the  par- 
ticular circumstances. 

The  honey  and  poppy  are  given  to  the  dragon  as  a  sweet  of 
which  it  was  fond,  and  for  the  sake  of  which  it  stayed  beside, 
and  was  amenable  to,  the  priestess;  and  so,  by  the  terror  which 
it  produced  in  strangers  served  as  a  watch-dog  for  the  protection 
of  the  tree.     Honey  mixed  with  poppy  (the  so-called  cocetum) 


474-486  ERGO— p.vpayer]         BOOK  IV.  763 

was  the  sweetest  sweet  and  greatest  delicacy  known  before  the 
invention  of  sugar.     See  Plant.  Poen.  1.  2.  112  : 

"  Ag.     Obsecro  hercle,  ut  mulsa  loquitui- !     Mi.    Xihil  nisi  laterculos, 
sesamum,  papaveremqne,  triticum  et  frictas  nuco?." 

Petron.  (ed.Hadr.)  :  p.  5,  "  Omnia  dicta  factaque  quasi  jjctpavere 
et  sesamo  sparsa;"  and  p.  101  :  "  Glires  melic  Qipapavere  spar- 
sos."     Ovid,  Fasti,  h-  151  : 

"  nee  pigeat  niveo  tritiim  c\im  lucte  pcipaver 

suniere,  et  expressis  niella  liijnata  favis," 

Hor.  ad  Fison.  37 U  •' 

"  ut  gratas  inter  mensas  symphonia  discors, 

et  crassiim  unguentum,  et  Sarclo  cum  melle  papaver 
offendunt." 

The  pai-t  of  the  poppy  used  was  not  the  bitter  and  narcotic  cap- 
sule, but  the  seed,  which  is  not  only  not  bitter  or  narcotic,  but 
sweet,  esculent,  and  nutritive.  See  Plin.  N.H.19.8  (ed.  Sillig) : 
"  Papaveris  sativi  tria  genera.  Candidum  [our  pap  aver  somni- 
ferum],  cuius  semen  tostum  in  secunda  mensa  cum  melle  apud 
antiquos  dabatur.  Hoc  et  panis  rustici  crustae  inspergitui-, 
udfuso  ovo  inhaerens  ubi  inferiorem  crustam  apium  githque 
cereali  sapore  condiunt."  And  so  Festus  :  "  Cocetum  genus 
edulii  ex  melle  et  pajxarre  factum  ; "  and  Athenaeus,  Deipnos. 
S.  75:  MoKwvtSwv  S'  apTwv  fxvrjfjLOvevH  A^Kfiav  tv  tu)  ttsvts- 
KaiBtKUTM  ovTtjjg'  "  KXivaL  fiev  £7rra,  kul  Toaai  TpaTreadai  /xokw- 
vidojv  aprojv  unaTic^oiaaL  Xivu)  te,  ataafiM  n,  Kijv  TreXixvaif; 
7reS£<T(Tt"  Cwhere  Casaubon  :  "juaicwviSac  -panes  j^apavere  sparsos 
fuisse  ipsum  nomen  arguit.  Inter  condimentarias  herbas  j^cipa- 
rer  et  sesamum  non  postremum  locum  tenebant.  Multa  de  vario 
esu  papaveris  Gralenus  lib.  7  dc  Faciilt.  Siinpl.  3Icdic.'"2  ^^o, 
quoted  by  Athenaeus,  Deipnos.  1.  IS  : 

.     .     .     6ri\eiav  Ka^wv 
yuyyvKiia,  Tavrrjv  ere/j-iv  eis  \iirra  (T<poipa, 
rrjv  oy^iu  aurris  ttjs  a(j>vT)s  fj.ifj.ovfx{Vos' 
aiTo(f(Tas,  f\aiov  firixfas,  a\as 
5ovs  liovffiKus,  fjLi)Kwvos  itriiracras  avw 
KoKKovs  fj.eKaifTjs  rov  apiQfxov  SoioeKa, 
mpi  rriv  'SKvBtav  (Kvitq  ttjv  (.ttiQvixwv. 


764  AENEIDEA        [474-486  ergo— papatek 

Even  at  tlie  present  day  a  confection  made  of  lioney  and  poppy- 
seed  is  in  Tise  in  various  parts  of  the  continent  of  Europe.  I 
find  among  my  memoranda  the  following  notice  on  the  subject, 
dated  Botzen,  October,  1860  : — Honey  and  ground  poppy-seeds 
are  mixed  together  so  as  to  form  a  paste  of  the  thickness  of  jam. 
A  dessert-spoonful  of  this  conserve  is  wrapped  round  with  a  dough 
made  of  wheaten  flour,  butter,  eggs,  and  milk.  Thus  little  dump- 
lings or  patties  are  made,  each  about  the  size  of  a  joint  of  the 
thumb.  These  are  baked,  not  in  the  oven,  but  in  a  pan  with 
melted  butter,  and  are  eaten  on  feast  days  as  a  delicacy.  They 
are  called  in  the  Pusterthal  nigelen ;  about  Klobenstein  and  in 
the  Eisackthal  they  are  called  inohn-h-opfen,  and  magen  (dialect, 
for  mohn)  -kropfen.  We  had  a  dish  of  them  at  Botzen,  and  found 
them  very  sweet.  We  were  told  there  that  they  are  not  used 
in  Botzen.  They  were  made  especially  for  us  at  our  request, 
and  the  cook  was  capable  of  making  them,  being  herself  from 
the  mountains.  The  cook  informed  us  also  that  about  Kloben- 
stein and  in  the  Eisackthal  a  thick  polenta  is  made  of  buck- wheat, 
which  polenta  is  sliced  and  baked  in  the  pan  with  butter  and 
poppy  seeds  and  honey.  I  have  since  been  informed  that  a 
similar  use  of  ground  poppy  seeds  and  honey  prevails  in  some 
parts  of  Poland. 

The  commentators  and  lexicographers,  ignorant  of  the  physi- 
cal fact  so  familiar  to  every  apothecary's  apprentice,  confound 
the  soporiferous  poisonous  capsule  or  poppy  head  (not  used  at 
all  on  this  occasion)  with  the  harmless  and  sweet  esculent,  the 
poppy  seeds,  contained  in  the  capsule  or  head,  and  alone  used 
on  this  occasion.  Even  Damm,  in  his  admirable  dictionary,  has 
fallen  into  this  error:  "  MrjKwv,"  he  says,  *'  est  ^vtov  ov  to  am^i- 
ina  iig  vTTvov  euoSoi."  Nay,  Virgil  himself,  who  could  not  but 
have  been  well  aware  of  the  distinction — for  what  Roman  could 
have  been  ignorant  of  it  ?  (see  Pliny  above) — by  the  inconside- 
rate addition,  if  I  may  be  allowed  the  profanity,  of  the  word 
soroRiFERUM  to  the  TAPAVER  (poppy-sceds),  which  were  given 
as  delicate  food  to  the  dragon,  has  sanctioned  the  error,  and,  if  I 
may  so  say,  thrown  the  shield  of  the  god's  infallibility  over  the 
ignorance  of  his  votaries. 


•174-486  r.KGO— papa-s-ek]        BOOK  IV.  765 

It  was  uo  uuusiial  thing  for  large  serpents  (draeones)  to 
be  kept  as  pets  by  persons  of  distinguished  rank.  Compare 
Philostrat.  Storic  dcgll  Eroi :  "  Dice  [Protesilao]  pui-e  di  un 
niansneto  dragone,  lungo  cinque  cubiti,  che  insieme  ad  Aiace 
[Oileo]  bevea,  e  presso  gli  stava,  e  gli  era  guida  ne  viaggi,  e  a 
guisa  di  cane  gli  andava  dietro."  Cic.  Divin.  2  :  "  Turn  secun- 
dum quietem  visus  ei  dicitiu-  draco  is,  quem  mater  Olympias 
(ilebatr  Our  text  is  nothing  more  than  a  description  of  the 
manner  in  which  the  Massy lian  priestess  "alebat,"  and  employed 
for  the  protection  of  the  sacred  tree,  her  dragon.  A  similar  pet, 
.similarly  fed  with  dainties,  was  the  dragon  of  Medea,  Val. 
Flacc.  8.  62  : 

••  ineque  [Medeam]  paveus  contra  solani  viclet,  ac  ^•ocat  nltro, 
ceu  sulet,  et  blanda  poscit  mc  pabula  lingua." 

Xor  arc  ancient  pictorial  representations  wanting  of  this  "  ale- 
bat,"  this  feeding  of  the  dragon  of  the  Hesperides ;  see  Peter- 
sen's article  entitled  "  Ercole  riportante  i  pomi  delle  Esperidi," 
in  vol.  31  of  the  "  Annali  dell'  Istituto  di  Corrispondenza 
Archeologica  di  Eoma :  "  "  Essa  sembra  cougiunta  cop  quella 
pill  antica  sopra  alcune  stoviglie  di  stile  piii  recente  presso 
Gerhard  (^rcAe«io/-os,  t.  2;  Koenigl.  Atlas,  1. 1)  ove  nel  comparti- 
mento  superiore  Ercole  si  presente  ad  Atlante  chiedendogli  im 
consiglio,  mentre  nella  parte  di  sotto  le  Esperidi  circondano 
I'albero,  paacokoido  11  serpcnte,  oppui'e  occiipate  in  soUazzi." 
Millin  {Vases  Antiqncs,  vol.  1,  pi.  3)  gives  a  drawing  of  the 
Hesperides  and  their  tree,  from  a  vase  found  in  the  ruins  of 
Paestuni.  The  Hesperides  are  five  in  number,  each  designated 
by  her  name  in  epigraph,  viz.,  KAAY^Q,  EPMH^A,  AN0EIA, 
AlflriS  («/.  AliiniS),  NHAISA.  The  dragon  twined  round 
the  tree  is  fed  by  Calypso  out  of  a  patera  into  which  she  has 
poui'ed  liquid  out  of  an  m-n.  Hercides  holds  in  his  hand  an 
apple  which  he  has  received  from  Ermesa,  who  is  represented  as 
pulling  another  from  the  tree.  Overhead  in  the  sky  are  the 
busts  of  HAPA  and  A0NAKI2,  with  their  respective  epigraphs, 
as  well  as  of  Pan  and  Mercury.  There  is  a  copy  of  Millin's 
plate  in  }?ozzo\i  {Lizioiu  delta  Facola,  tav.  50). 


766  AENEIDEA      [474-486  eego— papavek 

The  commentators,  understanding  the  merely  ornamental 
predicate  soporiferum  as  indicative  of  the  narcotic  action  of  the 
poppy  on  the  di'agon,  have  supposed  our  author  to  be  engaged 
in  the  description  of  the  charming,  enchanting,  and  putting  to 
sleep  of  the  dragon,  and  naively  observe  :  "  Incongrue  videtur 
positum,  ut  soporifera  species  pervigili  detur  draconi "  (Servius) 
— an  observation  repeated  by  most  of  Servius's  successors,  and  in 
which  one  of  them,  Schrader,  so  entirely  agrees  as  to  pronounce 
verse  486  spurious ;  while  Jahn,  in  order  to  preserve  both  the 
verse  and  the  consistency  of  the  priestess,  represents  the  priestess 
as  sprinkling  the  narcotic  not  on  the  dragon,  but  on  the  road, 
that  it  may  narcotise  trespassers,  and  so  wholly  strips  the  dragon 
of  its  function  of  watch,  regularly  cashiers  and  dismisses  it.  It 
will  be  observed,  in  further  confirmation  of  the  above  interpreta- 
tion, that  on  none  of  the  occasions  on  which  our  author  produces 
sleep  by  means  of  drugs  is  the  papaver  mentioned;  see  Aen. 
5.  85U ;  6.  m. 

According  to  Philostratus,  Icon.  11. 17,  it  is  because  serpents 
love  gold  that  a  serpent  is  so  often  represented  guarding  golden 
treasure,  ex.  gr.,  the  golden  fleece,  the  apples  of  the  Hesperides. 
Query,  is  it  not  the  other  way,  serpents'  love  for  gold  an  infer- 
ence from  serpents  being  so  often  represented  as  the  guardians 
of  golden  treasure  ? 

Spargens  humida  mella  soporiferumque  papaver. — Com- 
pare 12.  418 : 

.     .     .     "  spargitque  salubris 
ambrosiae  succos,  et  odoriferam  panaceam." 


490-508  m-GiEE— FrxrBi]       BOOK  lY.  767 


490-508. 


MUGIKE rUTURI 


VAE.  LECT.  (vs.  408). 

I0TAT  III  Serv.  (eel.  Lion;  omitted  in  cod.  Dresd.) ;  Wagn.  (ed.  Hej-n.  and 
Pracst.)]  Voss  ;  Ladew.;  Rihh. 

lUBET  III   P.  Manut. ;  La  Cerda;  D.  Heins. ;  K".  Heins.  (1(570);  Hoyue  ; 
Brunck ;  Wakef . 


ViDEBis  (vs.  490).  —  YoH  sJudI  aeo,  nounelf;  i/ou  aJtall  have  ocular 
demonstration  of  her  jmirer.  Comiiare  the  concluding  words  of 
the  citation  from  the  letter  of  Grlycera  to  Menander,  Rem.  on 
verse  483. 

DuLCE  CAPUT  (vs.  493),  Grr.  <l>i\ov  Kapa. 

Arma  viri,  &c.,  .  .  .  sACERDOs  (vv,  495-498). — Compare 
Ovid,  Rem.  Amor.  717  : 

"  scripta  ca\-e  relegas  blandae  sei-vata  piiellae  ; 
constantes  animos  scripta  relecta  movent, 
omnia  pone  feros  (pones  invitus)  in  lff>ies, 
et  die  :  '  ardoris  sit  voffus  iste  mei  I '  " 


Virg.  Eel.  8.  73 


' '  tema  tibi  haec  piimnm  triplici  diversa  colore 
lieia  circumdo,  terquc  haec  altaria  cu'cuui 
effi2;iem  duco." 


Ihid.  91 


"  has  olim  cxiiriKs  uiihi  pertidus  illo  reliquit, 
pignora  cara  sui ;  quae  nunc  ego  limine  in  ipso, 
terra,  tibi  nuoido." 

ArMV  viri  TIIALAMO  QUAE  I'lXA  RELIQUIT  (vS.  495). Querj, 

hung  up  in  her  chamber  as  the  knight's  homage  to  the  fair  lady? 
Ignatius  Loyola  was  wounded  in  the  foot  at  the  siege  of  Pam- 
peluna  by  the  French  in  1521,  he  being  at  that  time  an  officer 

Hli.NUY,  AENJilDEA,    VOL.  U.  •'>! 


7G8  AENEIDEA     [490-008  MraiRE— putuef 

in  the  Spanish  service,  Eugesser,  Darstdltuifj  (lev  Ilaiq^treHfjio- 
neu,  p.  350  (Konstanz,  1857)  :  "  Je  langsamer  sein  fuss  heilte, 
um  so  mehr  sehnte  sich  sein  feuriger  geist  nach  kriegsthaten. 
Er  las  die  legendeu  der  heiligen,  die  verfolgungen  der  ersten 
Christen,  die  seltsamen  bnssiibungen  nnd  kasteiungen  der  mon- 
clie  und  einsiedler.  In  lebhafter  nnd  erhitzter  fantasie  vermeinte 
er  *  die  liimmelskonigin  Maria  sei  ihm  leibhaft  ersehienen.' 
Jezt  erwahlte  er  sie  zur  dame  seines  herzens,  und  schwur  feier- 
lichest  '  er  wolle  ihr  bis  in  den  tod  auf  erden  ritterlich  dienen.' 
Nach  erfolgter  genesung,  jedoch  mit  einem  krummen  fusse, 
zog  er  zu  einem  wunderthatig  gehaltenen  Muttergottesbihie 
im  kloster  Montserrat.  Vor  jenem  bilde  hUig  er  anddchtiff  seine 
irqffen  auf,  und  that,  nach  ritterlichem  gebrauche,  die  voile  nacht 
seine  waffenwache."  A  similar  narrative  is  contained  in  the 
Bloijmphie  UnircrseUe,  Art.  "  Loyola." 

Impius  (vs.  49G),  uiifeeUng.  See  Rem.  on  1. 14.  Its  position 
at  the  beginning  of  the  verse,  and  at  the  close  of  the  clause  to 
which  it  belongs,  renders  it  emphatic  ;  see  Rem.  on  2.  247. 

Nec  tantos  mente  eurores  concipit  (vs.  501). — Mens 
being  the  seat  of  the  intellect,  mente  concipere  is^o  conceive, 
imagine  to  oneself ,  form  a  conception  of ,  exactly  as,  pectus  being 
the  seat  of  the  emotions  (as  Georg.  1.  W^O  : 

"  vertuutur  species  animorum,  bi  pcctora  nioti<s 
nunc  alios,  alios  dmu  uiibila  ventiis  agobat, 
conc'qnmit  "), 

pectore  concipere  is  to  feel  within-  oneself,  be  sensible  of  (see 
11.  368:  "si  tantum  pectore  robur  eoncipis^')  ;  and  exactly  as, 
the  ear  being  the  seat  of  hearing,  aure  concipere  is  to  hear 
(compare  Sen.  Phocn.  32^  (Oedipus,  of  himself)  : 

.     .     .     "  ego  uUos  aiirc  coiiclpio  sonos, 
per  fpios  parentis  nomen,  aut  nati  audiam"). 

Nec  tantos  ment]-:  eurores  concipit,  therefore :  docs  not  con- 
ceive to  herself,  does  not  imagine  to  hcrself\  lias  no  notion  of,  or  as 
we  very  commonly  say,  never  dreams  of,  so  great  far g ;  exactly  as 
11.  368  (quoted  above)  :  "si  tantum  pectore  robur  concipis^^  [if 
you  feel  such  resolution,  if  you  are  conscious  within  yourself  of 


490-508  3IUGIRE— rirruKi]       BOOK  IV.  7fJ9 

such  strength  of  mind].     Compare  Ovid,  Met.  1.  HO  : 

"  emieat  extemplo  laetvis  post  talia  niatiis 

tlicta  suae  Pliaethon,  et  concqut  aethcra  incnte^'' 

[forms  a  conception  to  himself  of  the  ether,  Lc,  imagines  to 
himself  what  a  fine  drive  he  will  have  in  the  sky].  Legrand 
D'Aussy,  jPrt^/Zri^/w  ("  Du  Jongleur  qui  alia  en  Enfer"):  "  Ne 
conccrcDit  rien  a  un  malheur  si  constant,  il  soupconna  enfin  de  la 
tricherie  dans  son  adversaire."  The  proposal  of  Jortin  to  read 
coNCiPERE  is  not  for  a  moment  to  be  entertained,  if  it  were  onlj'- 
on  account  of  the  necessity  it  involves  (a  necessity  not  perceived 
by  the  proposer)  of  changing  aut  into  nee,  and  nec  into  auf, 
quod  impossihile,  and  would  never  have  been  made  had  the  pro- 
poser been  aware  that  the  expression  concipere  mente  furo- 
res, although  vised  by  Ovid  in  the  sense  of  rap  ere  mente 
furores,  or  bccotne furious  (Ovid,  Met.  2.  6U0,  of  Ocyrrhoe  : 

"  ergo  iibi  vaticiuos  coneepU  nwiife  furores, 
incaliiitquc  deo  cj[iieiu_,clausum  pectore  Iiabebat ' " ), 

is  at  least  equally  capable  of  expressing  j^icture  fury  to  oneself, 
imagine  fur  I/. 

Aut  gravioka  timet  quam  morte  sichaei  (vs.  502). — 
"  Quam  quae  in  morte  sichaei  timuerat,"  Eibbeck.  No,  cer- 
tainly not ;  for  who  knows  what  Anna  had  feared  at  that  time, 
or  whether  she  had  feared  at  all  ?  All  we  know  is  that  Dido  got 
over  her  grief  for  Sichaeus,  did  not  at  the  death  of  Sichaeus 
kill  herself  in  despair,  and  accordingly  this  is  our  author's  mean- 
ing in  the  text :  "  does  not  fear  that  anything  worse  will  happen 
now  than  happened  at  the  death  of  Sichaeus;"  "does  not  doubt 
but  Dido  will  get  over  her  grief  for  Aeneas,  as  she  had  got  over 
her  grief  for  Sichaeus;"  and  so  Servius,  who,  obscure  and  un- 
intelligible as  he  is  in  the  previous  part  of  his  gloss,  is  explicit 
enough  in  the  latter :  "  quae  morte  sichaei  vel  fecit  vel  passa 
est  Dido ; "  and  so  also  Wagner  (1861)  :  "  quam  quae  accide- 
rant  morte  sichaei." 

Charles  James  Fox,  in  a  letter  to  Wakefield  (Russell's  3Ieni. 
of  Fox,  vol.  4,  p.  426)  says  :  "  I  think  the  coarsest  thing  in  the 

51  * 


770  AENEIDEA         [490-508  mi-giee— fftuei 

whole  Look  (not,  indeed,  in  point  of  indecency,  but  in  want  of 
sentiment)  is  verse  502.  She  thougJit  she  would  take  it  as  she  did 
the  last  time  is  surely  vulgar  and  gross  to  the  last  degree." 
Virgil  coarse  !  Virgil  deficient  in  sentiment  !  Very  good,  very 
refined,  indeed,  Mr.  Fox ;  but  you  had  no  objection — who  of 
your  nation  ever  had  ? — to  a  woman's  being  in  love  twice, 
maiTying  twice,  and  having  childi*en  who  were  half-brothers, 
and  half-sisters.  It  was  to  you,  as  it  was  and  is  to  all  your  and 
my  compatriots,  and  universal  Christendom,  a  matter  of  course 
that  a  woman  should  cohabit  with  two,  three,  fom-,  or  any  nmn- 
ber  of  men,  one  after  another,  provided  each  successive  husband 
waited  for  the  decease  or  divorce  of  the  previous,  somewhat  in 
the  same  way  as  a  new  tenant  waits  for  the  removal  of  the  pre- 
vious occupier  before  he  enters  into  possession  of  the  farm.  Your 
objection  was  not  to  the  thing  itself,  to  the  two  loves,  to  the 
woman's  passing  out  of  the  arms  of  the  one  man  into  those  of 
the  other;  your  objection  was  to  all  comparison  between  the 
two  griefs,  and  you  left  it  to  the  Hindoo,  to  the  Eoman,  to  this 
very  Virgil  whom  you  accuse  of  want  of  sentiment,  and  to  his 
barbarian  Dido,  to  look  upon  the  thing  itself,  the  second  love, 
with  horror,  and  as  only  by  a  narrow  step,  and  scarcely  even  by 
a  narrow  step,  removed  from  adultery.     See  4.  24  : 

"  sed  uiilii  vel  tellus  optem  piius  ima  dehiscat, 
vel  Pater  omnipotens[adigat  me  fidmine  ad  umbras, 
pallentes  umbras  Erebi  noctemque  profundam, 
ante,  Pudor,  quam  te  tioIo,  aiit  tua  iiira  resolvo. 
ille  moos,  primus  qui  me  sibi  iunxit,  amores 
abstulit ;  ille  habeat  secum  servetque  sepulchro." 


4.  552  : 


"  uou  scrvata  fides  cineri  promissa  Sichaeo." 


At  regina,  pyra  penetrali  ix  sede  sub  auras  erecta, 

INGENTI    TAEDIS    ATQUE    ILICE    SECTA     (vv.   504,    505). — I    adopt 

Wakefield's  punctuation  (erecta,  ingenti)  as  affording  by  far 
the  most  elegant  structure  and  most  poetical  sense,  and  add  to 
the  examples  which  he  has  adduced  in  support  of  it  the  precise 
jiarallel  from  our  author  himself,  Aeii.  6'.  Sl^  : 


490-J08  MUfiiRK— FUTiRi]        BOOK  IV.  77I 

....     "  iimgnem  taedh,  et  rohore  sficfo 
ingentem,  stnixpre  pyram  ;"' 

and  Seneca's  {Oodip.  530)  : 

"  est  procul  ab  iirbo  lucu^,  Uicihus  niger  ;'''' 

and  Silius  Italious's  (13.  277)  : 

"  aedibus  in  mediis,  consiD'c/ens  Uice  miilfn, 
extniitur  rogiis." 

SeeRemm.  on  1.  297;  5.  2,  387.    This  view  is  approved  of  by; 
Conington. 

Taedis  atqup:  ilice  secta  (vs.  505). — I.e.,  .secta  taoda  ct 
I  LICE,  or  taeda  et  ilice  srcfin — secta  belonging  in  the  sense  to 
TAEDIS  no  less  than  to  ilice.  Taedis  atque  ilice  secta  =  billets, 
o-x<^«K£c,  of  pine  wood  and  ilex.  Compare  BibJIa  Sacra,  lieges, 
3.  {1),18.33 :  Kai  i/icXiae  to  oAoKavroj/na  kcii  £Tre9i]K£v  fTrt  rag  CT\t- 
BuKag.  Taedis  signifies  the  particular  kind  of  tree,  viz.,  pine, 
which,  containing  much  tiu'pentine,  is  very  inflammable;  the 
same  kind  of  tree,  viz.,  of  which  ships  were  built,  as  Juvenal, 
12.  57  : 

"  i  nunc  et  ventis  auimam  conuuitte,  dolato 
confisus  ligiip,  digitis  a  raorte  I'emotiis 
qnatuor.  aiit  ?eptem,  si  sit  latissima  faeda.'' 

Ixtenditque  locum  sertis  (vs.  506). — "  AYe  have  already 
in  2.  237  had  intendere  used  of  the  operation  of  binding. 
Yirgil  has  here  taken  a  further  license,  inverting  the  expres- 
sion so  as  to  put  the  bandage  into  the  instrumental  ablative,  the 
tiling  bound  into  the  accusative,"  Conington.  The  notion  of 
intendere  is  not  binding,  but  stretching  or  straining.  The 
"  serta"  are  stretched  over  the  place  from  point  to  point  (in 
other  words,  the  place  is  hung,  not  bound,  with  "serta"),  and 
so  at  2.  237,  where  see  note.  Neither  is  "  intendere  brachia 
tergo,"  5.  403,  to  bind  the  arms  with  the  cestus.  It  is  to  strain 
or  stretch  out  the  arms  haring  the  eestiis  on  them,  to  hold  the  arms 
intent,  i.e.,  stretehed  out,  or  strained  for icard  at  full  length  as  a 
boxer  strains  them  forward.  Compare  0\'id,  Met.  6.  5^  (of 
Arachno  and  Pallas  stretching  out,  straining  their  web>;,  la^'ing 


'^'^2  AENEIDEA       [ol0-521  teecext.— peec. 

them  at  full  length,  and  at  the  same  time  tight) : 

"  et  gracili  geminas  intcudioif  stamine  telas," 

where  however  "stamine"  and  "telas"  are  spoken  of  a  thing 
and  its  part,  not  as  locum  and  sertis,  "vincula"  and  "collo," 
"  brachia  "  and  "  tergo,"  of  two  distinct  and  different  things. 
Also  Juvenal,  8.  149  :  "  sed  sidera  testes  intendunt  oeulos  " 
[strain,  stretch  their  eyes,  look  on  intently].  Yirg.  Aen.  2.1: 
"  Infciitiqiie  ora  tenebant." 

Haud  ignara  futuri  (vs.  508). — Not  hioidng  nothing  of 
u-hat  was  about  to  happen,  i.e.,  u-etl  knowing  what  she  ivas  going  to 
do,  exactly  as  5.  618 :  "  haud  ignara  nocendi "  [not  knowing 
nothing  about  doing  harm,  i.e.,  well  accustomed  to  do  harm]. 
See  Eem.  on  5.  618. 


510-521. 


TERCENTUM — PRECATUR 


TeRCENTUM  TONAT  ore  DEOS  (vs.  510). "  Non  TERCENTUM  DECS, 

sed  TONAT  TERCENTUM  [both  Daniel  and  Lion's  edit.,  ton  at  ter- 
tio  centum]  numina  Hecates  ;  unde  et  Hecate  dicta  est,  tKarov, 
id  est,  centum  pot  estates  haljens,''  Servius  (cod.  Dresd.)  "  Trecenta 
diversorum  deorum  nomina  invocat,  .  .  .  plures  deos  ad  terrorem 
nominat,"  La  Cerda.  "  Ter  centum,  divisa,  ut  sit  ter  tonat 
CENTUM  DEos,"  Heyuc,  Voss,  Wagner  (ed.  Heyn.),  Forbiger, 
Ladewig  ;  Heyne,  Wagner,  and  Forbiger,  citing  in  support  of 
their  opinion  Sil.  1.  91 : 

.     .     .     "  online  coitinti 
stant  arae  caelique  deis  Ereboque  potonti. 
hie,  ci-ine  effiiso,  atque  Hennacae  numina  divae 
at  que  Acheronta  roof  Stygia  cnm  vcstc  sacerdos," 


.}10-.J21  TEl'.CEXT. — I'RT.C]        BOOK   TV.  773 

a  passage  which,  as  I  think,  makes  not  for,  hut  against  it,  inas- 
much as  the  circumstance  that  SiHus's  expression  is  not  ter  rocaf, 
hut  simply  "  vocat,"  shows  that  Silius  connected  the  ter  of  our 
text  not  with  tonat  hut  with  centum,  and  that  the  meaning  uf 
Silius's  "  centum  "  is  precisely  the  same  as  of  Yirgil's  tercex- 
TUM,  i.e.,  a  (jrcnf  nuo)!/,  a  mu/fifiide. 

Tercextum  decs. — As  we  would  say  in  English  :  Jiundreih 
of  gods ;  gods  by  the  hundred.     Compare  Georg.  1.  1'j  : 

' '  ter  centum  nivei  tondent  clumeta  iuvenci ' ' 

[^lot  three  hundred  steers,  hut  a  great  multitude  of  steers,  steers 
hy  the  hundred].     Aen.  8.  715  : 

.     .     .     "  sacvabat 
maxima  fer  rmficn  totam  dolubra  per  iirbcra" 

\_not  three  huncbed  temples,  Imt  a  great  number  of  temples, 
temples  hy  the  hundred].  Bid.  10.  182 :  "ter  centum  adiici- 
unt."  Ibid.  7.  275  :  "  stabant  ter  centum  nitidi  in  praesepihus 
altis."     Hor.  Od.  3.  U-  79  : 

.     .     .     ' '  amatoi'em  treccntae 
Pirithoimi  cohibent  catenae." 

Hesiod,  Theog.  712 : 

01  S'  ap  ivi.  TrpoiToiffi  fxaxV  Sptfietav  eynpav, 
KoTTos  re,  BpLupeus  re,  rii7rjs  t'  aaros  ■n-oAe/j.oto, 
01  pa  TpLriKOffias  irerpas  anfiaptiiv  awo  x^'-P'^^ 
ire/xTTOV  eTraffffVTfpas,  Kara  5'  (CTKiacrav  ^eAeeffcri 
TiTrjvas. 

Horace,  Sat.  5. 12 :  "  treeentos  inseris  :  ohe,  iam  satis  est."  And 
especially  Ovid,  Met.  If.  llfU  : 

'■  nam  iam  mihi  saocula  septoiii 
acta  rides  :  snperest,  numcros  xit  pidveris  ao((Upni, 
ter  centiiin  messes,  ter  eeufxni  mn?ta  vi(bM-e," 

where  "ter  centum"  (explained by  "numeros  pulveris")  is  equi- 
valent to  innumerable.  In  our  text,  therefore,  ter  centum  deos 
is  iniiumerab/e  gods,  yh.Jhc  innumorahlc  gmh  invoked  by  Medea, 


774  AENEIDEA      [51 0-521  teecent.— peec. 

Ovid,  3Icf.  7.  196  : 

"  quaeque  maga?,  Tcllus,  poUentibus  instruis  herbis  ; 
auraeque,  et  venti,  montosque,  amnesque,  laciisqiie, 
fliqiie  omnes  iicmornm,  dique  omnes  noctis,  adcste." 

The  expression  still  subsists  iu  the  Italian  iu  the  selfsame  sense, 
as  Goldoni,  La  Srozzpse,  1.  5  :  "  Oh  !  questa  poi  e  la  solita  inter- 
rogazione.  Da  ohe  lo  conosco,  mi  I'avra  chiesto  trecento  volte." 

Aj)  Li  nam  (vs.  513). — "iVo;?  ad  noctem,  sed  ad  lunae  obser- 
vationem,"  Serviiis.  The  observation  was  little  called  for,  the 
use  of  luna  for  nox  being  sufficiently  rare,  and  the  practice 
of  incantation  by  moonlight  sufficiently  notorious.  We  had 
been  more  obliged  by  information  whether  Yirgil  did  not  by  ad 
Li  NAM  mean  more  than  simply  what  the  words  in  their  strict 
construction  express  ;  whether  Virgil's  ad  lunam  was  not  to  be 
taken  kut  i^ox^v,  and  as  meaning  h)/  the  light  of  the  full  moon . 
That  it  is  so  to  be  taken  is  the  more  probable,  first,  because  taken 
in  its  stricter  sense  the  expression  affords  no  definite  picture, 
leaves  us  wholly  at  a  loss  to  guess  what  sort  of  moonlight  we 
are  called  upon  to  imagine,  whether  the  bright  light  of  the  full 
or  only  the  dim  light  of  the  waning  or  crescent  moon  (compare 
Hor.  8((t.  ?.  8.  31  : 

"  post  hoc  me  docuit  melimela  rubere  miuoreni 
fid  hmnm  dcleeta ''), 

and  secondly,  because  it  is  by  the  "  pernox  luna"  (/. f.,  by  the 
full  moon,  the  moon  being  pernox  only  when  at  the  full) 
Medea  gathers  the  rime,  Ovid,  Met.  7.  ^68  : 

"  addit  et  exceptas  f/(/iri  jM-rt/ocfe  pruinas," 

with  which  compare  Ilnd.  180  (also  of  Medea)  : 

.     .      "  postquani^y/fw <«.■!( /;w  fulsit, 
ar  snlifla  terras  speetavit  inifrr/itic  houi,'''' 

when  the  moon  was  exactly  at  the  full.  For  ad  liwam  itself 
compare  Juvenal,  10.  21  : 

"  ct  motae  ad  lumim  trepidabi?  anindinis  uiiibram." 


510-521  TEKCEXT. PREC]         BOOK  lY.  775 

Ovid,  Fast.  1.  Ji37  (of  Priapus)  : 

"  at  cleiis  obscoena  nimiiim  quoque  paite  paratus, 
omnibus  ad  lunae  lumitui  risus  erat." 

Let  the  reader,  who  from  the  scientific  eminence  of  the 
nineteenth  century  looks  down  with  a  smile  of  self-satisfaction 
mingled  with  pity  on  the  childish  magical  ceremonies  of  three 
thousand  years  ago,  compare  Cams,  Lebensmaf/netisnms  (Leipzig, 
1857),  p.  122 : "Das  gewohnlichste  verfahren  ist,  das  man  irgeud- 
einen,  selbst  der  verwesung  unterworfenen  korper,  ein  stiick 
fleisch,  ein  stuck  apfel  oder  zwiebel,  einen  holzsyran  oder  sonst 
etwas,  benutzt,  mit  diesen  korpern  den  auswuchs  im  liehte  des 
abnehmenden  mondes  bestreicht,  oder  den  span  ebenso  mit  et- 
was  blut  aus  den  kranken  gebilden  trankt,  und  sie  nun  durch 
vergraben  oder  ins  wasser  werfen  der  verwesung  iibergibt.  Da- 
bei  wird  dann  noch  empfohlen,  dergleichen  nm'  allein  und  ohne  zu 
sprechen  vorzunehmen,  und  oft  werden  wol  sonst  noch  abergliiu- 
bische  ceremouien  beigefiigt.  Oftmals  habe  ich,  halb  im  scherz 
solche  curen,  namentlich  gegeu  hartnackige  warzen  der  hiinde, 
selbst  angerathen,  und  diese  auswiiehse,  nachdem  sie  atzmitteln 
und  dergleichen  lange  widerstanden  batten,  allerdings  kurz 
darauf  allmiilig  schwinden  und  sich  ganzlich  verlieren  gesehen ; 
aber  gleich  hier  ist  dann  ein  fall,  wo  es  vielleicht  f  Ur  immer  un- 
moglich  bleiben  wird  zu  unterscheiden,  ob  diese  einwirkmig  in 
wahrheit  durch  einfluss  des  mondwechsels  allein  bestimmt  war, 
oder  ob  dabei  nicht  unbewussterweise  im  eigenen  tiefen  bildungs- 
leben  mittels  der  spannvmg  der  phantasie  selbst  eine  umstim- 
mung  eingetreten  war,  welche  es  bedingte,  dass  weiterhin  jene 
parasitischen  gebilde  der  haut  keine  nahrung  mehr  erhielten 
imd  also  abstarben  und  vergingen."  Ibid.  p.  144:  "Als  iiltes- 
tes  priiparat  dieser  art  [/.  e.,  der  thierkohle]  dessen  arzneiliche 
anwendung  namentlich  gegen  kropfe  sich  schon  seit  ein  paar 
jahrhunderten  erhalten  hat,  ist  zu  nennen  der  gebrannte  bade- 
schwamm  {.ymir/ca  usta),  in  welchem  indess  ein  besonderer  be- 
standtheil,  das  iod,  sich  nachweisen  liisst,  welches  auch  an  und 
fur  sich  in  seiner  arzneilichen  anwendung  eine  eigenthiimlieh 
das  lymphsj'stem  anregende  und  dadurch  zortlicilung  von  ge- 


776  AENEIDEA  [;)22-532  xox  -aestu 

scliwulsten  befordende  kraft  iibt,  obwolil  die  meisten  aerzte  beob- 
achtet  baben  werden,  dass  seine  naturliche  form  und  verbindung 
in  dem  gebrannten  schwamm  selbst  immer  die  am  besten  wirk- 
ende  bleibe,  zumal  wenn  sie  in  der  zeit  des  abnebmenden  mondes 
angewendet  wird." 

Unum  exuta  pedem  vinclis   (vs.  518). — Compare.  Iambi. 
Profrejjt.  2,  p.  132  (ed.  Theod.)  :  AvuttoSjjtoc  Ove  Km  irpoa- 

KVVil. 

Aequo  foedere   (vs.  520). — Tbe  taw  ^07 w  of  Tbeocritus, 
Ichjil  12.  15 : 

aWriXovs  5'  e(pi\t](Tav  itrw   ^vyoi.   i)  pa  tot'  r\ffa.v 
Xpvireioi  iraAai  avdpes,  or'  avTe<pt\7i(T'  o  (])iAr}deis, 

and  "pari  iugo"  of  Martial,  4.  13.  8. 


522-532. 

NOX  erat  et  placidum  carpebant  fessa  soporem 

CORPORA  per  terras  SILVAEQUE  ET  SAEVA  QUIERAXT 

aequora  quum  medio  voi.yuxtir  sidera  lapsu 
quum  taf'et  omxis  ager  pecides  pictaeque  volucres 
quaeque  lacus  late  liquidos  qraeque  aspera  dvmis 
hi  ra  tenext  somno  positae  sub  nocte  silenti 
lenibaxt  curas  et  corda  oblita  i,aborum 
at  xox  infelix  animi  phoenissa  neque  unquam 
soi.vitur  ix  somnos  oculisve  aut  pectore  xoctem 
accipit  ixgeminaxt  curae  rursusque  resurgexs 
saevit  amor  magxoque  irarum  fluctuat  aestu 


VAU.  LECT.  (vs.  528). 

I,ENIBA.XT — LABORXTM   II H.      Ill   P.  Maiiut. ;    Lii  T'erda  ;    D.  Heins. ;  X. 

Ileins.  (1()T0);  Phil.:  P.ruiifk  ;  Wakrf. :   Weichort  :   Voss  :   Lad. 


.')22-r)32  xox— AESTu]  BOOK  IT.  777 

lEXIBAXT— LABOEOI    OMITTED   I    Pfl/.,  il/«?. 

LEJfiBAXT— LABOEUM  OMITTED  OR  STIGMA  TIZED  III  Hej-ne  ; 
"Wagn.  (ed.  HejTi.,  iec^.  Virg.,  ed.  1861);  Haupt ;  Ribb.  The  line  is 
not  cited  by  Servius  (cod.  Dresd.) 


In  the  Gerusalemme  Lihcrata  (less  an  original  poem  than  a 
splendid  adaptation  of  the  Aeneid  to  the  times  of  the  crusades) 
we  have  (2.  96)  the  following  almost  exact  copy  of  this  fine 
painting,  itself  a  copy  of  Apollonius  E,hodius's  Nu^  fxiv  sireir', 
&c.  [Argon.  3.  7H)  or  (see  Heyne  ad  Aen.  8.  26]  of  Alcman's 
fragment,  EuSowo-ti/  S'  opeiov  Kopu^ai  re  k(u  (papayysg,  &c. : 

' '  ora  la  notte,  allor  ch'  alto  riposo 
ban  I'onde  e  i  venti,  e  parea  muto  il  mondo. 
gli  animal  lassi,  e  quel  cbe  '1  mar  ondoso, 
0  de'  liquid!  lagbi  alberga  il  f  ondo, 
e  chi  si  giace  in  tana  o  in  mandra  ascoso, 
e  i  prnti  augeUi,  nell'  obblio  profondo, 
sotto  '1  silenzio  de'  secreti  oiTori, 
sopian  gli  affanni,  e  raddolciano  i  ciiori. 
ma  ne  '1  campo  fedel,  ne  '1  Franco  Duea 
si  discioglie  nel  sonno,  o  pur  s'  accbeta." 

The  Italian  language  possesses,  in  the  following  beautiful  sonnet 
{Parnaso  Italiano,  tom.  6,  p.  198),  a  second  though  much  less 
exact  copy  of  the  same  painting  : 

' '  quando  la  notte  abbraccia  con  f  oscb'  ale 

la  teiTa,  e  '1  di  da  volta  e  si  nasconde, 

in  oielo,  in  mare,  in  boschi,  e  fra  le  fronde 

si  posa  e  sotto  tetto  ogni  animale  : 

perche  '1  sonno  il  pensier  mctte  in  non  eale 
cbe  per  le  membra  si  distende  e  'nfondo 
tin  cbe  I'aurora  con  sue  ti'ecce  blonde, 
ronova  le  faticbe  dimnale. 

io  miscro  mi  trovo  fuor  tli  scbiera, 
cbe  '1  sospirar  nimico  a  la  qiuete 
mi  tiene  aperti  gli  occbj,  e  desto  il  core  ; 

e  r-ome  uccello  avviluppato  in  retc, 

quanto  piu  ccruo  di  fuggir  manieni, 
jiiu  mi  ti-o\o  inlricato  e  pion  d'  orrnvo." 


778  AENEIDEA  [o22-.332  xox— aestu 

The  celebrated  French  minister  Turgot  (not  perhaps  generally 
known  to  have  been  a  translator  of  the  fourth  book  of  the 
Aeneid)  has  thus  spiritedly  and  not  unfaithfully  rendered  the 
same  passage  into  French  hexameters,  more  agreeable,  to  mi/ 
ear  at  least,  than  the  wearying  sing-song  of  Delille's  rhyming 
heroic  : 

"  lies  long-temps  la  nuit  dans  les  cieux  poursuivoit  sa  carriere  ; 
les  champs,  Ics  solitaires  forets,  tout  se  taisoit :  et  les  vents 
snspendoient  leur  haleine  :  iin  calme  profond  regnoit  siir  Tondo ; 
tons  les  astres  brilloient  dans  lenr  tranqnille  mnjoste. 
Ics  habitants  dcs  airs,  des  hois,  des  plaines  et  dcs  eaiix, 
plonges  dans  le  somraeil,  reparoient  leurs  forces  epuisces  ; 
les  mortcls  ouhlioient  leurs  soins  cuisans.     Tout  reposoit 
dans  la  nature  :  et  Didon  veilloit  dans  les  pleurs.     La  nuit  paisible 
dans  son  coour  ne  descendra  jamais  :  le  sommeil  fuit  de  ses  yeux  ; 
ses  ennuis  la  devorcnt:  1' amour,  la  fureur,  le  descspoir 
dans  leur  flux  et  reflux  orageux  font  rouler  sa  pensee." 

Lkxibant  (1  ras  et  corda  ORi.iTA  LABORiM  (vs.  528). — I havc 
not  thought  it  necessary  to  inquire  into  the  MS.  authority  for 
this  verse,  being  decided  to  retain  it,  first  on  account  of  its  great 
beauty  ;  secondly,  because  the  whole  passage  is  lame  and  trun- 
cated without  it;  and  thirdly,  and  principally,  because  (see  Eem. 
on  1.  151)  it  is  »o  iiiiieli  Virgil's  habit  at  the  end  of  every  long 
mio  tenore  description  thus  (viz.,  by  the  repetition,  in  a  slightly 
altered  form,  of  the  conmiencing  thought)  to  bring  his  reader 
back  to  the  point  from  which  he  had  set  out,  tliat  even  if  I  had 
never  seen  nor  heard  of  the  line  i.knibant  ci  ras  et  < orda 
OBJJTA  laborum,  I  would  have  expected  a  jj>-/o>7'  that  the  sen- 
tence commencing  with  et  I'LAciinrM  carpebant  i'b:ssA  soi'orem 
should  have  ended  with,  and  been  wound  up  by,  some  such 
line. 

Nkque  unquam  solviti'r  in  somnos,  theme  ;  ocitusve  aut 
tectore  noctem  accipit,  variation.  Noctem  is  figuratively  for 
somnos,  as  Theocrit.  21.  4: 

Kav  uKiyuv  uvktos  tis  fn-L\pav(TTi(Tt,  tov   vvvov 
aicpviSiov  dopv^ivaiv  ((piffTafxevai  iJ.eheSwfai. 

See  Eem.  on  2.  360. 


522-032  xox— AEsxr]  BOOK  lY.  779 

IvlRSUSQUE  RE81RGEXS   SAEVIT  AMOK. "  De  pleOUaSlUO  fUV- 

sus  I'esio'f/ere  vid.  ad  Georg.  1.  WO^''  ForHger.  We  have  only  to 
take  the  hint  given  us  by  the  poet  himself,  who  joins  his  rursxs 
of  three  lines  below  not  mth  the  participle  irrisa  hut  with  the 
verb  with  which  the  following  verse  begins  (experiar),  and  join 
this  uuRsvs,  too,  not  with  the  participle  resurgexs,  but  with  the 
verb  with  which  the  following  verse  begins,  saevit,  and  we  have 
not  only  no  tautology,  but  the  unexceptionable  sense,  aaior  re- 

SURGEXS   SAEVIT   RURSUS   ==   AMOR   RURSUS   mr(J\t,    et   SAEVIT   RUR- 

STS.  If,  however,  the  pleonasm  pleases  better,  there  is  no  want 
of  authority  for  it  either  among  Greeks  or  Romans,  as  Soph. 
PhUod.  95^2  (Philoctetes  addressing  his  cave,  after  the  loss  of 
his  bow  and  arrows)  : 

cc  (T^rifia  TTiTpas  SlttvKov  avOts  av  vaKiv 
eKTii/xi  irpos  cTe  i/ziAus,   ovk  ix^''  Tporprju 

(where  avOii-  is  ifcr/nn,  and  ttoAo-'  back).     Lucau.  1.  389  : 

"  qiuiutiis 

cla•^■ato  roljoie  pressae 

tit  soiius,  aut  /"/vf^.v  rcdcHittis  in  aethera  silvae." 

Ovid,  Met.  10.  6S  :  "  revo/idaque  nn-sus  eodem  est."  See  lieni. 
on  "  rursus  experiar,"  4.  534. 

Magnoque  irarum  fluctuat  aestu  (vs.  532). — "It  may  be 
doubted  whether  the  subject  of  feuctuat  is  amor  or  Dido  her- 
self," Conington.  The  subject  is  not  amor,  but  Dido  herself, 
first  because  amor  fluctuating  in  an  "  aestus"  of  anger  affords 
a  bad  pictm'e,  wliile  Dido  herself  fluctuating  in  it  affords  a  good 
one ;  secondly,  because  it  is  a  person  not  a  passion  which  is  else- 
where described  as  fluctuating  in  an  "  aestus,"  8.  18  : 


12.  486 


.     .     ''  quae  Laomeclontius  hcros 
cuucta  vidfus  laaguo  vurarum  fluctuat  acstu  ;" 


"  lieu  quid  agat  ?  vario  iiuquidquain^«6'<««<  acstu, 
diversaequc  A"ocant  animum  in  conti'aria  cunie  ;" 


with  which  compare  Val.  Flacc.  3.  637  :  "  iugenti  Telamon  iam 


780  AENEIDEA     [5o4-o46  kn  auin — luiiioiio 

fluctuat  ira  ; "  CatuU.  64.  60  : 

"  quam  prociil  ex  alga  moestis  Minois  occllit-, 
prospicit,  et  maijnls  ciirarnm  Jiudimt  /indls.'''' 

Fluctuat  =  Kv/naivn.     See  Find.  >SV'o/.  "? ;  irodu)  KVfxaiviTui 
(^  where  see  Dissen). 


534-546. 


EN  QUID  AGO  RURSUSNE  PROCOS  IRRISA  PRIORES 
EXPERIAB  NOMADUMQUE  PETAM  COXNUHIA  SUPP1,EX 
QUOS  EGO  SIM  TOTIES  lAM  DEDIGNATA  MARITOS 
IIJACAS  IGITUR  CLASSES  ATQUE   ULTIMA    I'EUCRUM 
lUSSA  SEQUAR  QUIANE  AUXILIO  lUVAT  ANTE  LEYATOS 
ET  BENE  APUD  MEMORES  VETERIS  STAT  GRATIA  FACTI 
QUIS  ME  AUTEM  EAC  VELLE  SINET  RATIBUSVE  SUPERBIS 
INVISAM  ACCIPIET  NESCIS  HEU  PERDITA  NECDUM 
LAOMEDONTEAE  SENTIS  PERIUMA  GENJ'IS 
QUID  TUM  SOLA  FUGA  NAUTAS  COMITABOR  OVANTES 
AN  TYRIIS  OMNIQUE  MANU  STIPATA  MEORUM 
INFERAR  ET  QUOS  SIDONIA  VIX  URBE  REVELLI 
RURSUS  AGAM  PELAGO  ET  YENTIS  DARE  YELA  U  BEBO 

VAE.  LEGT.  (vs.  541). 

R 
INVISAM  I  Pal,  3IecL  (INVISAM)  ;  "In  Mediceo  et  pleristiiic  aliis  cudici- 

bus  antiqiiis  ixvrsAM  legitur,  non  tamen  displicet  ireisaji,"  Pierius. 

Ill   N.  Heins.  (1670);    Phil.;    Heyne  ;    Wagner  *  {Lert.  Vinj.  and 

Pnicst.) ;  Hanpt ;  Ribbeck. 

iiuusAJi    III    "Ikrisam;  alii  invisam,"  Servius  (Daniel,  Liun  ;  passage 

not  in  cod.  Dresd.) ;  P.  Mamit.  ;  La  Cerda  ;  1).  Heins. 


*  To  Wagner's  argument  against  ikrisam  {Led.  Viry.)  "  Putasne,  vir  elegan- 
lissime,  tarn  brcvi  intervallo  bis  Didonem  '  irrisam  '  sc  appellasse?"  the  "vir 
elegantissimus "  might  well  have  replied:  Yes;  for  is  not  Cerberus  twice  styled 
"ingens"  witliin  even  a  shorter  space,  Ach.  (J.  U7,  ct  scqq.?  and  see  Peni.  on 
1.  'jy,  towards  the  end. 


034-546  EX  QiTiD— iriJEJJo]      BOOK  lY.  781 

En!  quid  ago? — "Keprehendit  Dido  ipsa  varies  istos  motus  aui- 
mi,  commemoratos  vss.  531,  sq. ;  cf.  vs.  595,"  Wagner  (Pracsf.) 
Not  the  meaning.  Dido  does  not  blame  herself,  but  inquires 
what  she  is  to  do.  Ex  !  quid  ago?  =  en  !  quid  agam?  "  What 
am  I  to  do  ?"  To  this  question  she  replies  by  proposing  (in  the 
form  of  two  new  questions)  the  two  ways  open  to  her  to  take  ; 
first,  that  of  renewing  her  broken  off  negotiations  with  her 
Nomad  suitors — 

KLKSISNE  PKOCOS  IKKISA  PRIORE.S 
EXPERIAK,   NOMADUMarE  PETAM  CONXUBIA  SUPPLEX  ? 

to  which  com'se  there  is  the  obvious  objection,  that  they  will 
now  spurn  her  as  she  had  formerly  spurned  them  (quos  ego  sni 
ToTiEs  I  AM  dedigxata  maritos)  ;  and  secondly,  that  of  bowing 
herself  to  x\.eneas,  and  becoming  his  and  the  Trojans'  obedient 
servant,  and  accompanying  them  to  Italy — 

ILIACAS  IGITUK  CLASSES  ATUL'E  ULTIMA  TEUCRUM 
irSSA  SEQVAR  ? 

to  which  course  the  objection  immediately  suggests  itself,  that 
they  are  ungrateful  and  not  to  be  relied  upon,  as  she  knows  from 
experience,  and  she  must  not  put  herself  into  their  power, 

QUIANE  AUXILIO  irVAT  AXTE  LEVATOS, 
ET  BENE  APUD  MEMORES  VETERIS  STAT  GRATIA  PACTI  f 

And  even  if  she  were  willing  to  venture,  is  she  sure  that  they 
would  be  willing  to  take  her  ?  Has  she  not  good  reason  to  fear 
that  they  would  not,  that  they  hate  her,  that  all  their  protesta- 
tions of  regard  are  the  usual  perjmies  of  a  race  always  celebrated 
for  its  perfidy  ? — 

QVIS  ME  AUTEM,   FAC  VELLE,   SINET,  RATIlilSVE  SIPERRIS 
IRRISAM  ACCIPIET  1'    NESCIS  HEl',  PERUITA,  NECUL  M 
LAOMEBONTEAE  SENTIS  PERIL'RIA  GEXTIS  f 

And,  finally,  if  she  determine  to  go,  to  accompany  them,  and 
they  make  no  objection,  how  is  she  to  put  her  determination 
into  execution  ?  Is  she  to  go  alone  on  board  their  vessels  and  be 
carried  off  as  a  prey  (sola  wax  xautas  coMiTAiiOR  <)\  antes  ?), 


782  AENEIDEA    [534-546  ex  auiD— k-bkeo 

or  is  she  to  go  as  an  equal  and  a  queen,  in  her  own  ships,  with 
all  her  own  people,  the  jieople  whom  she  was  scarcely  able  to 
bring  with  her  even  to  Carthage  ? — 

TYRIIS  OMNIQUE  MANU  STIPATA  MEORUM 
IXFERAB,  ET  QUOS  SIDONIA  VIX  TJKBE  REVELLI 
KUESUS  AGAM  PELAGO,  ET  VEXTIS  DARE  TELA  lUBEKO  ? 

No,  no  !  there  is  nothing  for  it  but  to  die,  and  put  an  end  to  her 
trouble — 

(illX  MORERE,  UT  MERITA  ES,  TERROQUE  AVERTE  DOLOREM. 

Iriusa  (vs.  534). — "  Despeeta  ab  Aenea,"  Wunderlich,  Jahu, 
Forbiger  (3rd  ed.)  "  Ut  irridear,"  Heyne  (and  Jacob.  Qitaest. 
JEj).  -p.  14:2).  "  Ein  gegenstand  des  spottes,"  Siipfle.  "Irrisa 
ob  id  ipsum,  quod  eoruni  quos  spreverat,  iam  ultro  appetat 
matrimonium,"  Wagner  {Praesf.)  Conington  hesitates  between 
the  two  meanings.  I  agree  with  Heyne,  Siipfle,  and  Wagner 
(whose  several  interpretations,  though  all  to  the  same  purport,  I 
have  quoted  separately,  because  each  makes  clearer  the  meaning 
of  the  other),  against  Wunderlich,  Jahn,  and  Forbiger,  first, 
because  the  meaning  a  jniblic  laurjhhuj-stoch  is  so  much  stronger 
than  Janijhed  at  [jilted)  hij  Aeneas  ;  and  secondly,  because  it  is 
precisely  in  this  sense  the  word  is  used,  5.  272  : 

"  irrlaciM  siuc  houore  ratem  Sergestus  agcbat,*" 

and  7.  425  : 

"  i  uunc,  Ingratis  offer  te,  irrlsc,  periclis  ;" 

and  thirdly,  and  mainly,  because  irrisa  so  understood  assigns 
the  reason  why  she  should  not  do  what  she  proposes,  why  she 
should  not  again  try  those  suitors  whom  she  had  formerly  re- 
jected ;  as  if  she  said :  "  shall  I  make  myself  ridiculous  by  again 
trying,  &c.?" 

lluRsus^E  PRocos  .  .  .  PRioRES  EXPERiAR  ? — Compare  Senec. 
Med.  218  : 

.     .     .     ' '  jietcljant  tunc  nieos  thalamos  proci 
qui  nunc  pctunlur." 


534-546  EN  QUID — iTJBEBo]       BOOK  lY.  783 

RuRsus  EXPERiAR  is  incoiTect,  Dido  not  having  tried  her  suitors 
before,  but  having,  on  the  contrary,  been  tried  by  them.  Rursus 
RESURGENS,  a  few  lines  previously,  if  not  absolutely  incorrect,  is 
at  least  pleonastic  (see  Rem.  on  verse  531),  as  is  also  "  rursus 
revoluta,"  6.  449.  Still  more  incorrect  is  (7.  322)  "  funestae 
iterum  recidiva  in  Pergama  taedae,"  inasmuch  as  it  was  impos- 
sible for  "taedae"  to  be  "funestae  iterum"  to  the  "recidiva 
Pergama,"  imtil  they  had  first  been  semel  funestae  to  it, 
and  however  funestae  they  had  once  been  to  antiqua  Per- 
gama they  had  never  yet  been  "funestae"  at  all  to  "recidiva." 
Pity  our  most  excellent  author  should  so  frequently  indulge  in 
the  easy  luxmy  of  this  slovenly,  slipshod,  Grreek  style  of  compo- 
sition ;  that  Virgil's  verses  should  be,  every  now  and  then,  as 
little  worthy  of  Virgil  as  the  verses  of  Euripides  are,  every  now 
and  then,  of  Euripides.  Let  the  reader  compare  the  verses  just 
animadverted  on  with  Euiip.  PJioen.  1360 : 

01  Tov  yepovTos  OiSinov  veaviai, 

ws  eis  aywva  novo/iaxov  r'  a\Kriv  Sopos, 

Sicrcrai  (rrparriyw  Kai  SiirAo)  (TTpar-qKara, 

and  iOul.  9S  : 

eudeuS'  iKitffi  Sevpo  t'  av  khvov  irapa, 

and  say  whether  to  the  Latin  or  to  the  Greek  verses  is  most 
justly  due  the  palm  for  correctness  of  conception  and  brilliancy 
of  execution. 

Ultima  iussa. — "  Ultima  ;  deterrima  ?  an  superba  ?  "  Serv. 
(ed.  Lion).  "  Puta  quod  loquatur  ad  miserationem,  quasi  quod, 
si  naviget  cum  Troianis,  sit  futm'a  serva,"  Pompon.  Sabinus. 
"  Sequar  ultima,  i.  e.,  vilissima  iussa  teucrum  :  h.  e.  '  ero  an- 
cilla  et  contemptui  omnibus  Troianis,'  "  Ascensius.  "  Uj/rniA 
lUSSA  sunt  infiinl  generis  hominibii-s  dfirl  so/ita  ;  .  .  .  accommoda- 
tissimo  epitheto  ad  indignationem  et  odium,  quasi  expectandum 
sibi  sit  ut  infimo  loco  habeatur,  utque  sibi  tanquam  ealoni  alicui 
indignissima  quaeque  imperentur,"  Heyne.  "  Ultima  iussa,  wie 
ra  icTxara,  die  unwiirdigsten,  schimpflichsten.  Sinn:  td  exequar 
quicquid  iahere  placeat^^  Thiel.  "  Recte  Heynius  laudat  iu- 
terpretationem  Pomponii  Sabini :  '  si  naviget  cum  Troianis,  sit 

HENIU',  AEXEIDEA,  VOL.  11.  (32 


784  AEISTEIDEA   [534-546  ex  quid— ivbebo 

futura  serva.'  Ea  interpretatio  confirmatur  similibus  in  simili 
casu  dietis  :  CatuU.  Epitk.  Pel  d  Thct.  IGO  : 

'  attanien  in  vestras  ijotuisti  dueerc  sedcs 
quae  tibi  ixicwi^o  famuJarcv  scrra  labove  : ' 

Ovid,  Hcyoid.  7.  167  : 

'  ^^i  iDudct  uxoris,  non  niipta,  scd  /lospi/it  diiar; 
diim  tiia  sit  Dido  quodlihcf  r.wt  feret,'  " 

Peerlkamp.  "'Ultimus'  est  infi))ius ;  ef.  Pompon.  Sabinus," 
Grossrau.  "  Uuibus  nihil  potest  gravius  esse  (ut  'nUlma  poena'), 
qualibus  utantur  domini  in  servos ;  of.  v.  326,"  "Wagner  (1861). 
"  Rightly  explained  by  Pomp.  Sabinus  .  .  .  Ultima  then  will  = 
infima  or  extrema.  See  Forcell.  So  ^a\aTov  avSpairodov" 
&c.,  Conington.  "  Non  snprema,  sed  infima,  deterrima  esse, 
vere  memorat  Heyne,"  Forbig.  (1873). 

So,  according  to  the  unanimous  opinion  of  commentators 
(for  Donatus  is  silent  here,  and  La  Cerda's  "  accipio  ultima 
lUSSA  decretum  ultimum  abeundi "  =  0),  ultima  is  "  pessima, 
deterrima,"  and  Dido  actually  asks  herself  the  question,  shall 
she  go  with  Aeneas  and  become  his  handmaid  ?  The  queen  and 
founder  of  Carthage,  the  noble,  generous,  high-minded  Dido, 
coolly  deliberates  whether  or  not  to  accompany  a  foreigner  and 
refugee  she  knows  not  whither,  in  the  capacity  of  "serva"  and 
"  pellex  "  !  Fie  on  the  interpretation  !  fie  on  the  reader  who, 
accepting  it,  does  not  lay  down  the  book,  closed  for  ever  on 
Dido  and  her  shame  !  But  let  no  reader  accept  the  interpreta- 
tion. Dido  asks  herself  no  such  question.  Her  own  answer 
abundantly  shows  she  does  not.  "  I  might,"  she  answers,  "  if 
he  had  shown  himself  grateful  for  past  services,"  Might  what  ? 
go  with  the  Trojans  to  be  the  pellex  of  their  chief  ?  No,  no  ; 
imhappy  Dido,  fallen  as  thou  art,  thou  art  not  fallen  into  the 
pit  of  ink  into  which  commentators  represent  thee  to  have  fallen. 
Her  answer  is :  "I  might — had  he  not  shown  his  utter  ingrati- 
tude for  all  the  kindnesses  he  and  his  comrades  ha^e  received 
at  my  hands — might  have  gone  with  him,  and  by  so  doing  put 
myself  entirely  into  his  power,  in  a  thorough  reliance  on  his 
honour  and  honesty,  and  that  he  never  would  demand  anything 


I 


oo4-o46  EX  QUID — ruBEBo]      BOOK  IV.  785 

of  me  incompatible  with  the  dignity  and  honour  of  the  queen 
of  Carthage." 

Ultima  is  ultimate,  last,  in  the  sense  of  utmost.  How  little 
there  is  of  had,  vile,  base,  dishonest  or  dishonourable  in  ulti- 
mus,  how  entirely  the  moral  character,  if  I  may  so  say,  of  the 
word  depends  on  the  context  in  which  it  stands,  is  placed  be- 
yond doubt  by  the  following  examples  :  Cic.  dc  Fin.  3  (p.  76, 
ed.  Lamb.)  :  "Qui  [philosophi]  summum  bonum/  quod  ultimiim 
appello,  in  animo  ponerent."  Id.  Epist.  Fam..  7.  17 :  "Perferto 
et  ultima  expectato  ;  quae  ego  tibi  et  iucunda  et  Jioncsta  prae- 
stabo."     Compare  Eurip.  Hoc.  ool  : 

Ayafie/uivoov  r    ava^ 
eiTrev  /j.i0iivat  Trapdfvov  veaviais. 
01  5',  a»s  Taxurr"  riKovaav  vaTaTrjv  oira, 
uedriKav,  ovirep  Kai  fMeyicrrov  7)v  Kparos, 

where  the  SchoKast :  t^v  eo-yotiji'  (pwvi^v  rou /SatTtAfwc,  rtXog 
yap  7ra(Ti}g  vTrepo\r]g  o  (5a(nXavg. 

Iliacas  classes  sequar? — Follow,  (JO  after,  not  in  the  literal, 
but  only  in  the  secondary  sense,  viz.,  court,  ambire.  Comjiare 
Cic.  de  Leg.  :2.  1 :  "  ego  vero  .  .  .  praesertim  hoc  tempore  anni, 
et  amoenitatem  et  salubritatem  banc  sequor.''^  Propert.  2. 13. 11 : 

"  Cpithia  uon  ■scqiilttir  fasces,  non  quaerit  honores." 

Iijacas  classes  atque  ultima  teucru:m  iussa  sequar  ? — 
Absolute  mistress  in  Carthage,  and  like  Ovid's  Fame  "  niilHs 
obnoxia  iussis,"  Dido  asks  herself  shall  she  go  on  board  the 
Trojan  fleet,  and  by  so  doing  lose  her  liberty,  make  herself 
"  obnoxia"  to  the  um.tima  iussa  of  Aeneas  and  his  people. 

Iussa. — Compare  Tacit.  Ann.  lU-  ^U  ■'  "  Nee  multo  post  le- 
gati  Tigranocerta  missi,  patere  moenia  afferunt,  intentos  j)opu- 
lares  ad  iassa.'"'  Ibid.  1.  .^  .•  "  Igitur  verso  civitatis  statu,  nihil 
usquam  prisci  et  integri  moris  :  omnes,  exuta  aequalitate,  iussa 
principis  aspectare." 

QuiAJJE  AUXILIO    irVAT   ANTE    LEVATOS,    ET    BENE   AlTD   ME- 

:\toREs  vETERis  STAT  GRATIA  EACTi  ? — "  Go  with  them,  indeed  ! 
put  myself  in  the  power  of  the  thankless  Trojans."     The  words 


78G  AENEIDEA    [534-546  en  quid— iubebo 

are  almost  Pindar's  {IdJun.  6.  10,  ed.  Boeckli) 

aAAa  TraKaia  yap 

euSfi  x"P'^'  ajxvaixovis  Se  ^poroi. 

UuiS   ME    AUTEM,   &C.,  .   .   .  GENTIS  ?    (vV.  540-542). "  EvGll 

were  I  so  inclined,  even  had  I  not  already  experienced  how 
little  they  are  to  be  trusted,  where  is  there  one  among  them 
does  not  hate  me,  and  would  not  refuse  to  receive  me  on  board 
his  ship?" 

UuiD  TIM?  SOLA  FUGA  NAUTAS  COMITABOK  OVANTES? What 

is  the  meaning  of  this  quid  tum  ?  sola  fuga  comitabor  ?  How 
conies  it  that,  having  just  decided  she  will  not  go  with  the 
Trojans,  that  they  would  not  even  receive  her  if  she  went,  she 
so  immediately  inquires  shall  she  go  with  them,  alone  or  accom- 
panied ?  Is  it  possible  she  has  so  soon  changed  her  mind,  and, 
intending  to  go,  now  inquires  in  what  manner  she  shall  best 
effect  her  purpose  ?  Far  from  it.  Just  the  opposite.  These 
words  indicate  transition  to  a  new  category  of  objections.  She 
dare  not  trust  the  Trojans,  nor  would  they  permit  even  if  she 
dared.  What,  then  ?  is  that  all  ?  Has  she  nobody  to  deal 
with  but  the  Trojans  ?  nobody  at  home  as  difficult  to  deal  with 
as  the  Trojans  themselves  ?  If  she  goes  alone,  sola  fuga,  what 
is  that  but  to  elope,  to  abscond,  to  run  away  ?  and  as  to  bringing 
her  people  with  her,  with  what  face  is  she  to  ask  those  who  were 
scarcely  to  be  persuaded  to  leave  Tyre,  to  leave  Carthage  too, 
and  go  to  sea  again  in  search  of  new  adventures  ?  Worse  and 
worse.  Even  more  impossible  to  leave  Carthage  than  to  go  with 
Aeneas.     There  is  nothing  for  it  but  to  die  and  end  her  troubles 

QUIN  MORERE,  &C. 

Inferar?(vs.  545). — ll'ot  shall  I  be  borne  totcards  tltein,  carried 
tuirards  them  hostileli/,  whether  in  order  to  prevent  them  from 
going,  or  to  punish  them  for  having  gone 

["Avhat,  than?  shall  I  alone  pursue  these  hoatmen  hrave,  in  flight  ? 
or  shall  I  raysc  my  people  all  in  armes  ■with  mec  to  fight  ?"    (Phaer). 

"  what,  then  ?  alone  on  merry  niariuers 
shall  I  await?  or  board  them  with  my  power 
oi'  Tyrians  assembled  me  about?"  (Surrey). 


534-546  EX  QUID— irnEiio]      BOOK  IV.  787 

"  soil  ich  mit  Tyrisclier  macht,  iimscliaart  von  den  meiiiigen  alien, 
stiirmen  daher  ?"  (J.  11.  Yoss). 

"  Non  possum  insequi  cum  hostili  exercitu,  nam  qui  rursus 
obiectem  maris  periculis,  quos  vix  ac  tanto  negotio  revet.li  a 
Tyro?"  La  Cerda.  "  Insequar  et  aggrediar  classe  ?"  Forb.  (4tli 
ed.)  "Inferri  seems  liere  to  liave  the  sense  of  nffacl,-,  like 
inferre  signa,  pedem,  gradum,"  Conington],  for,  first, 
how  absurd  an  alternative  had  ixferar  in  such  sense  been  to 

SOLA    FUGA    NAUTAS    COMITABOR    OVANTES  ?    and,    SeCOUdlj,    how 

equally,  or  even  more,  absurd  Dido's  objection  to  being  "illata" 
in  a  hostile  sense  against  the  Trojans,  that  she  could  not  ask  her 
Tyrians  to  go  with  her  to  sea  ?  No,  no  ;  nothing  is  farther  from 
Dido's  mind  than  hostilities.  It  is  new  difhculties,  difficulties 
at  home  and  with  her  own  people,  she  is  considering.  If  she 
goes  alone,  she  runs  awa}^,  deserts  those  who,  leaving  Tyre  at 
her  instance,  have  put  their  lives  and  fortmies  into  her  hands. 
She  cannot  take  them  with  her,  for  they  would  not  go,  would 
not  leave  Carthage,  were  hardly  to  be  persuaded  to  leave  Tyre. 
Inferar  is,  therefore,  not  hostile,  but  the  very  contrary  :  sha/l 
I  be  borne,  carried  on  (viz.,  /;/  in)/  fleet),  to  join  the  fleet  of  Aeneas 
and  the  Trojans  ?  and  corresponds  exactly  to  me  inferam  ?  Com- 
pare Stat.  Theb.  5.  236  (Hypsipyle  speaking)  : 

"  lit  vero  Alcimeden  etiamnum  in  niiirmme  truncos 
feiTe  patris  viiltiis,  et  egentem  sangnims  enscm 
conspexi,  rignere  comae,  atquo  in  viscera  sacviis 
hoiTor  iit :  mens  ille  Thoas,  mea  dira  videvi 
dextra  mihi ;  extemplo  tlialamis  tiirbata  paternis 
inferor,^'' 

where  the  same  verb,  in  the  same  passive  voice,  in  tlie  same 
person,  in  the  same  niunber,  in  the  same  position  in  the  verse, 
is  applied  by  Hypsipyle  to  herself,  bound  not  on  a  hostile  mis- 
sion, but  a  mission  of  filial  love  and  duty,  viz.,  to  save  her  father's 
life.  Nor  are  examples  of  a  similar  total  absence  of  the  notion 
of  hostility  from  the  verb  inferri  by  any  means  rare.  The  fol- 
lowing are  a  few  out  of  many: — Stat.  Theb.  1.  383  (of  Poly- 
nices)  : 


788  AEjSTEIDEA     [o34-546  en  quid— iubebo 

..."  hinc  celsae  lunoiois  templa  Prosymuao 
laevus  habet,  hinc  Herculeo  signata  vapore 
Lemaei  stagna  atra  vadi :  tanclomqvie  reclusis 
infertur  portis  ;  aetTituiu  regia  cevnit 
vestibula ;  hie  artus  imbri  veutoque  rigentes 
proiicit,  ignotaeqnc  aoelinis  postibus  aulae 
invitat  tenucs  ad  dura  ciibilia  somnos." 

Tacit.  Ann.  Ih.  o  :  "  Nando,  deinde  occursii  lenunculoriim,  Lu- 
crinmn  in  lacum  vecta,  villae  suae  infertur  J'     Lucret.  3.  679  : 

"  praeterea  si  iam  perfecto  corpore  nobis 
iiiferri  solita  est  animi  vivata  potestas, 
turn,  qnum  gignimnr,  ct  vitae  quum  limen  inimus." 

Tacit.  Ann.  1^.  69 :  "  I/lafuscine  castris  Nero  .  .  .  imperator 
consalutatur."  Ibid.  15.  69  :  "  Clauditur  [Vestinus]  cubiculo, 
praesto  est  medicus,  abscinduntur  venae,  vigens  adhuc  balneo 
infertnr,  calida  aqua  mersatur." 

EiRsrs  (vs.  b-^Q). — Even  this  single  word  is  sufficient  to 
sbow  by  itself,  and  without  further  argument,  that  what  Dido 
has  just  proposed  to  herself  that  she  should  ask  her  people  is  a 
repetition  of  what  she  had  asked  them  to  do  before,  viz.,  to  go 
to  sea  in  search  of  a  new  settlement,  not  a  thing  as  diiferent 
from,  as  opposite  to,  what  she  had  asked  them  to  do  before  as 
war  is  different  from  and  opposite  to  peace. 


:).50-oo2  xox— sicuAT^n]  BOOK  IT.  789 


550-552. 

NON  LICTTT  THALAMI  EXPERTEM  SINE  CRIMINE  VITAM 
DEGERE  ISrORE  FERAE  TAI,ES  NEC  TANGERE  CURAS 
NOX  SERVATA  FIDES  CINERI  FROMISSA  SICHAEO 

VAR.  LECT.   (vs.  5.52). 

0 
STCH.VEO    I  Pal    (thus  :   SYCHAEIES,  with  the  lES   cancelled).     Ill 

"  SiCHEO  pro  Sichcio,'"*  Serv.  (cod.  Dresd.)  ;  Akhis  (1614) ;  P.  Mamit.; 

Fabric;  D.Heins.;  N.  Heins.  (1G70);  Haupt;  Wagn.  {Pretest.);  Ribb. 

STCH.VEi  I  Med.;  Picrius  ("In  codd.  plerisque  sane  quam yetustis  sicn.aci 
legitur ;  maior  tanien  pars  possessivnm  nomen  agnoscit,  et  sxJcnAEO  [.s/r] 
scribit." 

More  ferae.  — "  Pliniiis  in  N.  H.  elicit  lyncas  post  amissos 
coniuges  aliis  non  iungi,"  Servius.  It  is  not  likely  the  allusion 
in  oiu'  text  is  to  tlie  lynx,  no  mention  of  or  allusion  to  such 
peculiarity  of  that  animal  being  to  be  found  elsewhere  in  any 
author  either  ancient  or  modern,  and  if  we  are  to  credit  Cyn- 
thius  Cenetensis,  non  even  in  Pliny  himself  :  "  quod  nee  Plinius 
unquam  dixit,  nee  Aristoteles  " — an  observation  deserving  of  the 
more  respect  as  Cynthius  Cenetensis  is  elsewhere  generally  a 
reverential  follower  in  the  steps  of  Servius.  Neither  is  it  likely 
the  allusion  is  to  the  refusal  of  one  of  a  pair  of  horses  to  draw 
in  the  same  harness  (sub  eodem  iugo)  with  a  new  and  strange 
companion  after  the  death,  or  other  separation,  of  an  accustomed 
mate ;  for  although  a  mare  might  be  termed  f  era,  and  a  young 
woman  is  frequently  termed  ttwAoc,  or  filly,  and  altliougii  ^^'e 
have  Andromache  herself  after  the  death  of  Hector  spurning 
the  widow  who,  less  delicate-minded  than  the  brute  beast,  ac- 
cepts and  draws  kindly  with  a  new  yoke-fellow,  Eurip.  Troad 
668  (Andromache  speaking)  : 

"  The  whole  verse,  however,  quoted  at  verse  oO  iu  the  cod.  Drosd.: 

I 

NON  SKRVAIA   !■  I IJIC  S  CI.NKKI   I'KGMISSA  SirHi:0, 

anil  l)y  hion  following  the  codices  of  Daniel: 

NON  ClXI'.Rl  SF.RV.VIA  FIDIIS  PR0MI5SA  SIC  IIAl-O. 


790  AENEIBEA  [.3.30-552  ^-ox — stceaeo 

aTreTTTDfr'  aurryv,  tjtls  avSpa  top  irapos 
Kaivoiffi  XfKrpois  aTTo^a\ovcr\  aWov  (piXei. 
oW'  ovSe  TToiAos  7)Tis  av  Sia^vyr] 
TT]s  ffWTpa(t>ei(rr]s,  paSius  e\Kei  ^vyov 
KaiTOi  TO  BrjpwSes,  a<pdoyyov  r   €<pv, 
^vveffei  t'  axp''\o"''ov ,  ttj  (pvcrei  t€  Xdirerai. 
ae  S',  00  <pi\'  EKTop,  eixov  apSp'  apKovvra  /xoi 
^vveaei,  yevei,  irXovrcc  re,  KuvSpeia  ix^yav 
aKriparov  Se  ju'  6/f  iraTpos  Xafitev  Sofiwv, 
TTpoiros  TO  irapOevetov  e^ev^ai  \exos- 
Kai  vvv  o\ci)\as  jj-^v  ffv,  yavadKov/xai  5'  670; 
irpos  EAXaS'  aiXIJ-°-^"'''os  eis  SovAov  (vyov, 

Htm  it  is  hardly  likely  either  that  so  great  a  master  of  composi- 
tion as  Virgil  would  use  no  more  than  the  two  brief  and  almost 
enigmatical  words  more  ferae  to  bring  from  a  distance  and 
set  before  his  readers  the  somewhat  complex  picture  of  a  mare 
refusing  to  di-aw  in  the  same  }-oke  with  a  new  comrade,  or  that 
so  courtly  a  poet  was  imprudent  enough  to  present  such  picture 
to  a  court  at  which  second  marriages  were  rather  the  rule  than 
the  exception.  Nor  is  it  much  more  probable  that  the  allusion 
is  to  the  ariixayiXuv  of  wild  animals,  i^vliether  the  arifxaytkuv 
proper  or  that  separation  of  the  sexes  which  takes  place  in  the 
intervals  between  the  rutting  seasons  (see  Arist.  H.  A.  6.  17.  8 : 
O  Sc  raupof,  OTav  lopa  Ti]g  o\;ftac  JJ,  rore  ytyvirai  avvvofiog,  kqi 
juiaxje-ai  TOig  aXXoLt;,  tov  Se  Trporepov  xpovov  jiter'  qXXjjAwv  iicnv,  o 
KaXiirai  aTifxajE\iiV  iroXXaKig  yap  oi  £v  rriHTrsipu)  ov  (paivov- 
Tui  rpibw  ixr}vu)v.  OXivg  Se  ra  ayptwTfoa  iravra  rj  ro  TrXfiara  ov 
avvvsfiovTai  raig  OtjXsai  irpo  t>]c  Wjuac  tov  o\ev£iv,  aXX  EKKpivov- 
Tai  OTav  iig  i]XiKiav  eXOwai,  Kai  X^^P'?  (5o<TKOVTai,  Ta  appeva  tiov 
BnXecov.     Theocr.  Idi/II.  2o.  120  : 

a\A0L  5'  av  jxeTa  TOicri  SvuSeKa  ^ovKoXeovTO, 
lepoi  HeAiou'    XP'^^V'  5'   ecrav  rjvre  kvkvoi 
apyT/]cnai,  Tvacriv  Se  /jLiTCirpfwov  (i.\nro5e(T(Tiv' 
01  Kai  ar  i/xaye\ai  ^oaKovr    epidr)\ea  ttoltiv 
fu  vofjiW   0)5'  (KTTayXov  em  ffcptai  yavpiocovro 

(viz.,  twelve  oxen  among  the  herds  of  Augeas  which  kept  apart 
from  the  herds).     Ihid.  9.  J  : 

ixocrx'^^  /3co(ni/  vcpevTfs,  fin  cneipaicTi  de  ravpus' 

x'  Oi  fjiiv  a/LLa  fiocTKotvTO,  Kat  (v  (puWoiffi  irXauiCfro, 

urjSeu  ar ifj.ay  e \e  vuT  €  s), 


550-552  SOX— siCTAKo]  BOOK  IT.  791 

or  whether  that  less  proper  arifiaysXnv  of  which  our  o^ti 
Cowper  has  presented  us  with  so  touching  a  picture  in  his  own 
person,  Task,  3.  108  (of  himself) : 

' '  I  was  a  stricken  deer  that  left  the  herd 
long  since.     With  many  an  arrow  deep  infixed 
my  panting  side  was  charged,  when  I  -ndthdrew 
to  seek  a  tranquil  death  in  distant  shades, 
there  was  I  found  by  one,  who  had  himself 
been  hiul;  by  th'  archers.     In  his  side  he  bore, 
and  in  his  hands  and  feet,  the  cruel  scai's. 
with  gentle  force  soliciting  the  darts, 
he  drew  them  forth,  and  healed  and  bade  me  live, 
since  then  with  few  associates,  in  remote 
and  silent  woods  I  wander,  far  from  those 
my  former  partners  of  the  peopled  scene, 
with  few  associates  and  not  wishing  more." 

Point-blank  against  all  such  interpretations  stands  the  weighty 
authority  of  Quinctilian,  it'lioise  observation  (9. 2. 64) :  "Est 

emphasis  etiam  inter  figiu'as  quum  ex  aliquo  dicto  latens  aliquid 
eruitm^,  ut  apud  Vii^giliimi :  nox — ferae.  Quanquam  enim  de 
matrimonio  queritiu'  Dido,  tamen  hue  erumpit  eius  affectus,  ut 
sine  thalamis  vitam  non  hominum  putet,  sed  ferarum,^^  f^lion^s 
that  that  accomplished  critic  understood  the  words  more  ferae 
to  be  spoken  neither  of  a  special  exceptional  brute  animal  which 
has  lost  its  mate,  nor  of  a  brute  animal  which  either  alone  or  in 
company  with  others  has  separated  from  the  herd,  but  of  brute 
animals  generally  ("vitam  non  hominum  putet,  sed  ferarum"); 
and  I  feel  myself  bound  in  consequence  neither  to  accept  nor 
propose  an  interpretation  of  the  passage  incompatible  with  this 
meaning,  so  happily  preserved  to  us,  of  more  ferae.  The  ques- 
tion then  comes  to  be:  what  kind  of  a  vita  was  that  "vita 
ferarum"  which  Dido  complains  her  sister  would  not  allow  her 
to  live  ?  was  it  a  life  of  indiscriminate  concubinage  ("  cur  mihi 
XON  LicuiT  vivere  more  ferae,  sine  matrimonio,  et  cum  quoli- 
bet  concumbere  ?  "  Peerlkamp )  ?  Impossible,  so  long  as  the 
tui-tle  dove  is  an  emblem  of  conjugal  fidelity,  Spenser,  Faerie 
Qxecnc,  3.  9..  9.  : 

"that  Mas  a;*  trow  in  love,  as  turtlo  to  hor  make ;  " 

and  even  Peerlkamp  himself,  rather  than  put  such  an  abomina- 


792  AENEIDEA          ['jdO-.'5;j2  no\— sicn.vEo 

tion  into  the  mouth  of  Dido,  tampers  with  the  codices  and  sub- 
stitutes from  mere  conjecture  rae  miserae  !  for  the  obnoxious 
words.  Was  it,  as  it  has  been  represented  by  Heyne  and  Wag- 
ner to  have  been,  an  ascetic  life,  apart  from  all  society  ("More 
FERAE.  At  quam  parvum  hoe,  ut  saltern  ferino  more  seclusam  a 
iucunda  societatis  coniunctione,  solam  et  hominum  adeoque  et 
virorum  commercia  fugientem,  vivere  licuisset !  Nihil  amplius 
in  sententiam  est  assumendum  quam  abhorrens  ab  humaniore 
cum  aliis  consuetudine  ac  consortio  natura,"  Ileyne.  "  More 
FERAE,  solitariam  scilicet,  non  socialem  vitam  degere,"  Wag- 
ner (1861))  ?  Doubly  impossible,  so  long  as  on  the  one  hand 
wild  animals  not  merely  live  generally  in  flocks  and  herds,  and 
only  exceptionally  in  solitude,  but  have,  besides,  their  "thalami," 
Lucan.  8.  396  (Lentulus  to  Pompey) : 

.     .     .     ' '  at  non  Cornelia  letiim 
infando  sub  rege  timet.     Non  barbara  nobis 
est  iguota  Venus,  quae  ritu  caeca  ferarum 
poUuit  innumeris  leges  et  foedera  taedae 
coniiigibus,  tluflamlque  patent  secreta  nefandi," 

and  even  their  "hymenaei,"  Geoirj.  3.  GO  (of  the  cow) : 

"  aetas  Lucinam  iustosque  pati  hymenneos 
dcsinit  ante  decern,  post  quatuor  incipit  annos," 

and  so  long  as,  on  the  other  hand,  the  eminently  social  habits 

of  Dido  occupy  so  large  a  portion  of  her  history  from  our  first 

introduction  to  her — 

"  talis  erat  Dido,  talem  se  laeta  ferebat 
per  medios,  instans  operi  regnisque  futuris. 
turn  foribus  divae,  media  testudine  templi, 
septa  armis,  solioque  alte  siibnixa  resedit. 
iura  dabat  legesque  viiis  ;  operumque  laborem 
partibus  aequabat  iustis,  aut  soiie  trahebat — ' ' 

up  to  the  day  of  that  fatal  hunting. 

Of  what  "  vita  ferarum,"  then,  if  of  neither  of  these,  does 
Dido  complain  that  her  sister  debarred  her  ?  I  reply  :  of  tlie  no 
less  innocent  and  simple  than  chaste  life  of  th.e  ferae  naturae,  and 
this  the  more  probably  (1)  on  account  of  the  contrast,  with  wliieli 
we  have  just  been  presented  in  this  very  context,  of  the  sleep- 
lessness of  Dido  kept  awake  by  lier  unhappy  and  criminal  pas- 


550-552  xnx— sicir.vEo]  BOOK  IV.  793 

sion,  with  the  placid  repose  of  wild  bird  and  beast,  and  even  of 
inanimate  nature  : 

NOX  ERAT,  ET  PLACIDTJM  CARPEBAN'T  FESSA  SOPOREM 
CORPORA  PER  TERRAS,   SILYAEQrE  ET  SAEVA  ClUIERAXT 
AEQUORA ;    CUM  MEDIO  VOLVrNTUR  SIDERA  LAPSU, 
CUM  TACET  OMNIS  AGER,  PECUDES  PICTAEaUE  VOLUCRES, 
QUAEQUE  LACUS  LATE  LIQtTIDOS,  QUAEQUE  ASPERA  DUMTS 
RURA  TENENT,  SOMNO  POSITAE  SUB  NOCTE  SILENTI, 
LEXIBANT  CURAS,   ET  CORDA  OBLITA  LABORUM. 
AT  NGN  INFELIX  ANIMI  PHOENISSA,  NEQUE  UNQUAM 
SOLVITUR  IN  SOMNOS,   OCULISVE  AUT  PECTORE  NOCTEM 
ACCIPIT.       INGEMINANT  CURAE,  RURSUSQUE  RESURGENS 
SAEYIT  AMOR,  MAGNOQUE  IRARUM  FLUCTUAT  AESTU. 

(^),  on  account  of  the  constant  junction  not  only  by  Virgil  him- 
self, but  by  many  other  authors  both  ancient  and  modem,  of  the 
notion  of  simplicity,  innocence,  and  chastity  with  that  of  a  life 
in  the  midst  of  woods  and  wilds  [compare  («r),  Aoi.  11.  570 
(of  Camilla)  : 

' '  hie  natani  in  dumis  iiiterque  horrentia  lustra 
armentalis  equae  mammis  et  lacte  ferino 
mitribat,  teneris  immulgens  ubera  laLris. 
ittqiie  pedum  primis  inf  ans  vestigia  plantis 
institerat,  iaculo  palmas  armavit  aeuto, 
spiculaque  ex  humero  parvae  suspendit  et  arcum. 
pro  crinali  aiu'o,  pro  longae  tegmine  pallae, 
tigridis  exuviae  per  dorsum  a  vertice  pendent, 
tela  manu  iam  tum  tenera  pueriUa  torsit, 
et  fundam  tereti  circum  caput  egit  habena, 
Strymoniamque  gruem,  aut  album  deiec-it  olorem. 
multae  illam  friistra  Tyn-hena  per  oppida  matres 
optavere  miriiin  ;  sola  contenta  Diana 
aeterniim  telorum  et  virr/inifafis  amorem 
hdciitfraia  collf."' 

(#>),  Ovid,  Met.  1.  klh  (of  Daphne)  : 

.     .     .     ' '  f  ugit  altera  nomon  amantis, 
silvarum  latebris  captivanimque  ferarum 
exuviis  gaudens,  innuptaeque  aemula  Phoebes. 
vitta  coci'cobat  positos  sine  lege  oapillos. 
multi  illam  petiore  ;  ilia  aversata  petcntcs, 
impatiens  expersquo  viri,  nemonim  avia  lustrat, 
nee  quid  Hjnnen,  qniil  Anioi',  quid  sint  eoniiubin,  curat. 


794  AENEIDEA         [550-552  nok— stchaeo 

saepe  pater  dixit :  '  generum  mihi,  filia,  debes.' 
saepe  pater  dixit :  '  debes  mihi,  nata,  nepotes.' 
ilia,  velut  crimen,  taedas  exosa  iiigales, 
pulchi'a  verecundo  suffunditur  ora  rubore  ; 
inque  patris  blandis  haerens  cervice  lacertis, 
'  da  mihi  perpetua,  genitor  carissime,'  dixit, 
*  virginitate  frui ;  dedit  hoc  pater  ante  Dianae,'  " 

where  Ovid's  "aversata  petentes,  impatiens  expersque  viri,"  and 
"taedas  exosa  iugales"  correspond  to  the  thalami  expertem  of 
our  text ;  Ovid's  "  velut  crimen  exosa  "  to  the  sine  crimine  of 
our  text ;  Ovid's  "  sil varum  latebris  captivarumque  ferarum  exu- 
viis  gaudens,  innuptaeque  aemula  Phoebes"  and  "nemorum  avia 
lustrat"  to  MORE  ferae  of  our  text  (and  the  "  vita  ferarum"  of 
Quinctilian)  ;  and  Ovid's  "  nee  quid  Hymen,  quid  Amor,  quid 
sint  connuhia  curat "  to  the  tales  xec  tangere  curas  of  our 
text,     (e),  Theoer.  IdylL  1.  81 : 

K7](pa'   Aa<pvi  raXav,  ri  rv  ro/ceai;  a  5e  re  Koopa 
Tracras  ava  Kpavas,  iravr    aKaea  iroffcri  (popeiTUL 

["  venit  Priapus  dixitque  :  '  Daphni  miser,  quid  tabescis?'" 
(Daphnis  is  djing  of  love  of  a  nymph  who  flies  everywhere 
through  the  woods  avoiding  him)],  (el),  Senec.  Hipp.  717 
(Hippolytus,  when  he  first  becomes  aware  of  the  guilty  passion 
of  Phaedra)  : 

"  aon  ipse  toto  magnns  Oceano  pater 
tantnm  expiarit  sceleris :  o  silvae  !  o  ferae  '. ' ' 

["  0 !  wild  animals  of  the  forest,  to  whom  wickedness  like  this  is 
imknown  !  "]     (e).  Id.  Thyest.  kH   (Thyestes  soliloquizing)  : 

"  oc'curret  Argos,  popidus  occurret  frequens  ; 
sed  nempe  et  Atreus.  repete  silrestres  fugas, 
saltusque  densos,  potius,  et  mixta m/«' is 
similemque  vitnm" 

["back  to  the  woods  ;  better  to  live  among  wild  beasts  and  as  a 
wild  beast,  than  among  these  horrors  " — exactly  the  sentiment 
of  Dido :   vitam  degere   more   ferae,  tales   nec   tangere 

curas].  [X),  Cic.  Vro  Roi^c.  Amor.  ?^.  77  ;  ''Inter  Jhrts  satins  est 


550-552  xox— sicHAEo]  BOOK  IV.  795 

aetatem  clegere,  quam  in  hac  tanta  immanitate  versari,"  where 
"  aetatem  degere"  is  tlie  vitam  degere  of  our  text,  "inter 
feras  "  the  iniore  ferae  of  our  text,  and  "  quam  in  hac  tanta 
immanitate  versari"  the  tales  nec  ta^gere  curas  of  our  text. 
[g),  Hor.  0(L  2.  5.  -> ; 

' '  circa  virentes  est  animus  tuae 
campos  iuvencae,  nunc  fluviis  gravem 
solantis  aestum,  nunc  in  udo 
liidere  cum  vitulis  salicto 
praegestientis," 

words  which  might  be  substituted  for  the  ferae  of  our  text  and 
Dido's  meaning  remain  unaltered,  thus :  more  "  circa  virentes  .  . . 
campos  iuvencae,"  &C.3.  (3),  on  account  of  the  express  com- 
parison, by  Ovid,  of  the  life  of  the  Arcades,  so  celebrated  for 
their  innocence,  chastity,  and  simplicity,  to  the  life  of  the  ferae 
naiiirae,  Fast.  '2.  289  : 

"  ante  lovem  geuitum  terras  habuisse  feruntur  > 

Arcades  ;  et  Luna  gens  prior  ilia  fuit ; 
vita,  ferae  similis,  nullos  agitata  per  usus  ; 
artis  adliuc  expers  ct  rude  vulgus  erant." 

And  (4),  on  account  of  the  use  of  a  derivative  of  f  era  not 
merely  in  Latin  but  even  in  modern  languages  to  express  the 
notion  of  coy  chastity,  as  Sen.  Hipp.  923 : 

.     .     .     "  sil varum  incola 
ille  effandus^  castus,  intactus,  rudis." 

Delia  Casa,  6V»/.  12  : 

"  bella/t7«  e  geutil  mi  punse  il  seno." 
Petr.  Honn.  part  1,  canz.  27 : 

' '  tempo  verra  ancor  f orse 
ch'  aU'  usato  soggiorno 
torni  \-A.fvra,  bella,  e  mansucta.'' 

The  "vita  ferarum,"  then,  of  which  Dido  complains  that  her 
sister  debarred  her,  is,  according  to  logical  fitness  and  pro2:>riety, 
the  innocent,  chaste,  and  simple  life  of  ^Qfevac  natuiKc.  Biit, 
it  may  be  argued,  where  is  such  meaning  to  be  found  in  the 


79^  AENEIDEA         [550-O.52  xox — skhaeo 

words  ?  Sine  crimine  is,  indeed,  innocent,  but  thala:\ii  exper- 
TEM  is  not  chaste  and  simple :  thalami  expertem  is  icithout 
wedlock.  No  matter  how  fit  and  proper  a  meaning  be  "the 
innocent,  chaste,  and  simple  life  of  i\ie  ferae  naturae,''  it  is  not 
Virgil's  meaning.  Virgil  distinctly  says  "  the  innocent  icithout 
u-cdloch  life  of  the  ferae,"  and  that  meaning,  that  meaning 
only,  no  matter  how  unfit  and  improper  logically,  we  are  bound 
to  take,  and  reverentially  bow  to,  unless  indeed  you  can  show 
us  that  your  logically  fit  and  proper  meaning  is  also  gramma- 
tically ascribable  to  the  words— than  which,  I  reply,  happily 
nothing  is  easier  to  be  shown.  We  have  only  to  connect 
THALAMi  expertem  mth  nic  understood,  instead  of  with  aitam, 
and  we  have  the  words  at  one  and  the  same  time  expressing  a 
logically  fit  and  proper  meaning,  and  arranged  according  to  a 
construction  not  only  no  less  legitimate  (compare  Ovid,  Her. 
■20.  75  (Acontius  to  Cydippe) : 

"  ante  tuoi' Jleatcm  liccat  consistere  vultus." 

Cic.  de  Offic.  1.36:  "  Haec  praescripta  servantem  licet  magnifice, 
graviter,  animoseque  vivere."  Plant.  Pseud.  1.  1.  1!+  :  "  Licet 
me  id  scire  quid  sit" '?     Oui'  author  himself,  5.  350  : 

"  Mc  llcvat  casus  luiserari  insoutis  amici") 

than  that  by  which  they  are  made  to  express  a  meaning  logi- 
cally unfit  and  improper,  but  actually  pointed  out  (as  far  as 
MS.  authority  ever  points  out  anything)  to  be  the  true  con- 
struction, by  the  point  placed  after  thalami  expertem  in  the 
Medicean. 

If  again  it  be  objected  that  Quinctilian's  own  words  are 
against  such  a  construction  inasmuch  as  they  not  only  inform 
us  that  Dido  thought  a  life  of  cehbacy  was  a  life  fitting  only 
for  ferae  ("  ut  sine  thalamis  vitam  non  hominum  putet  sed 
ferarum"),  but  theniselves  afford  an  example  of  the  junction  of 
"•sine  thalamis"  (the  exact  equivalent  of  thalami  expertem) 
with  "  vita,"  I  reply,  [a),  to  the  first  part  of  the  objection,  that 
Uuinctilian  is  very  explicit  that  the  sentiment  "sine  thalamis 
vitam  non  hominum  [esse]  sed  ferarum  "  is  only  "  latens  "  in 


.-,.30-0.52  xox— sicHAEo]  BOOK  lY.  797 

Dido*s  words,  aud  a  mere  deducible  from  them  ("eriiitur"), 
and  is  tlierefore  himself  direct  authority  that  Dido  does  not 
express  that  sentiment ;  (Oid  {b),  to  the  second  part,  that  my 
thesis  is  not  in  the  smallest  degree  shaken  by  Quinctilian's 
"  sine  thalamis  vitam,"  inasmuch  as  my  thesis  is  not  that  tha- 
lami  expert  em  may  not  on  any  occasion  be  joined  with 
.vitam  (it  may  be  joined  with  vitam  whenever  it  suits  the 
writer's  purpose,  and  it  was  as  free  to  Quinctilian  to  say  tha- 
lami  expertem  vitam,  as  "sine  thalamis  vitam''),  but  that 
it  has  not  on  the  present  occasion  been  so  joined  by  oiu'  author. 
Well,  then,  it  Avill  be  said,  there  is  an  ambiguity  in  the  pas- 
sage which  does  no  credit  to  Virgil.  Certainly ;  the  grammar 
admits  equally  of  the  construction  tiiala>[i  expertem  "vitam, 
and  Die  thalami  expertem,  and  it  is  logical  fitness  and  pro- 
priety, not  grammar,  which  determines  the  construction  in  the 
mind  of  Vii'gil  to  have  been  the  latter,  not  the  former.  Of  how 
very  frequent,  how  almost  perpetual,  occurrence  such  ambiguity 
is  in  Virgil's  writings,  I  need  hardly  inform  the  reader  who  has 
had  the  patience  to  accompany  me  through  these  remarks,  or 
who,  even  without  having  so  accompanied  me,  endeavours  to 
satisfy  himself  whether  it  is  to  ii/e  expertem  thalami  or  to 
vita:m  we  are  to  refer  sine  ckimixe  in  this  very  passage.  Both 
the  grammar  and  logical  fitness  and  propriety  permit  equally 
its  junction  with  either.  Who  shall  say  which  was  in  the  mind 
of  Virgil,  whether  {)iic)  thalami  expertem  (nie)  sixe  crimixe, 
degere  vitam  more  ferae,  or  {me)  thalami  expertem  degere 
more  ferae  ^"itam  sixe  crimine  ?  In  favour  of  the  former  is 
not  only  the  emphasis  produced  by  the  climax  {hu>)  thalami 
expertem,  {mc)  sixe  crimixe,  without  wedlocli,  without  the  eri/i/e 
of  wed  loch  (compare  Ovid,  Met.  1.  U8S,  quoted  above  : 

"  ilia  \X'lnt  rr'uitrn  lnvdas  oxos^ii  luyalcs''^), 

but  the  greater  suitability  to  the  excited  state  of  Dido's  mind, 
of  the  three  k-wAa  Ko^naTiKa,  xon  licuit  (me)  thalami  ex- 
pertem— {n/e)  sine  crimixe — vitam  degere?  than  of  the  one 
long  sentence  nox  licuit  {i)iihi)  thalami  expertem  sixe  cri- 
mine "VITAM  DEGERE,  iu  whicli  the  adjectives  are  all  placed  with 


798  AEjS^EIDEA         [550-552  jsox — sich.xeo 

rhetorical  coolness  before  the  substantive  of  which  they  consti- 
tute the  description.  In  favour  of  the  latter  we  have  the  so 
frequent  junction  by  other  writers  of  sine  crimine  with  vita 
or  vivere,  ex.  (jr.,  Maximian,  Eleg.  !+.  51  : 

"  et  nunc  infelix  tota  est  sine  criininc  vita  ;" 

Venant.  Fortun.  Poem.  3.  8  (ad  Felicem,  episcopum)  : 

' '  nui:ii5isti  ccclesiae,  f  elicia  vota  iugasti, 

banc  qui  matronam  dote  potente  reples, 
cuius  in  amplexu  ducis  sine  crimine  vitam, 
altera  ncc  niulier  corde  recepta  f uit ; ' ' 

Ovidi,  Heroid.  17.  17  : 

' '  adhuc  sine  crimine  vixi, 
et  laudem  de  me  nullus  adulter  habet ; ' ' 

and  the  innocence,  so  much  insisted  on  by  poets,  of  the  life  of 
wild  animals  in  comparison  with  that  of  man — see  Seneca  and 
Ovid,  quoted  above.  Let  the  most  ardent  propugner  of  the 
style  of  Virgil  say  which  construction  is  the  author's. 

[Me]  THALA>[i  EXPERTEM. — Compare  Eurip.  i!/"ef/.  670  (Medea 
to  Aegeus)  : 

5aiJ.apTos  ovtrris,  t)  \(X"^^  aTreipos  oiv ; 

Hor.  Carm.  o.  11.  11 : 

"  nuptiarum  expcrs,  et  adhuc  protervo 
cruda  marito." 

Stat.  Theb.  10.  61  : 

"  Ipsa  [luno]  illic  magni  tlialamo  desponsa  Tonantis, 
cxpers  connubii,  et  timide  positura  sororem, 
lumine  demisso  pueri  lovis  oscula  libat 
simplex,  et  nondum  fiu'tis  ofEensa  mariti." 

Thalami  EXPERTEM,  Unmarried,  iierer  married,  ainyle,  i.  c, 
cirfjin,  as  Claud.  Laus  Screitac,  118  : 

"  iade  Serena  minor,  prior  bine  Tbermantia  natu, 
expertes  thalami,  quarum  Cytbereia  uecdum 
sub  iuga  cen'ices  niveas  Hymenaeus  adegit." 

Sine  CRIMINE,  i.e.,  sine  adulterio.  Dido  considering  her 


550-552  xo.v— siCH.VKo]  BOOK  IV.  799 

mamage  with  Aeneas  little  short  of  adultery,  because  (as  ex- 
plained verse  552)  a  breach  of  her  faith  to  Sichaeus.  Compare 
Ovid,  Heroid.  9.  53  (Dejanira  to  Hercules)  : 

"  una,  recens  crimen,  praefertiu"  adt<lfera  nobis." 

Ibid.  16.  29^  (Paris  to  Helen)  : 

"  et  tua  sim,  quaeso,  crlmina  solus  ego." 


Ibid.  17.17. 


Ibid.  20.  7 : 


.     .     *■' et  adhuc  sine  crinnne  xixi, 
et  lauclem  de  me  niillus  adulter  habet." 


"  coniugium  pactamque  fidem,  non  crlmina,  posco  ; 
debitus  ut  coniux,  non  ut  adulter,  amo." 

Id.  Met.  1.  765  : 

"  ambiguum  Clyniene  precibus  Phaethontis,  an  ira 
niota  magis  dicti  sibi  criniinis.^^ 

Also  Stat.  Theb.  8.  273  (Venus  to  Mars)  : 

"  cri/iiinls  baec  merccs  ?  hoc  faina,  ^;«(/o;'que  relictus  .«"" 

Prudent.  Peristeph.  U.  7  (of  St.  Agnes)  : 

' '  duplex  corona  est  praestita  martyri  : 
irtactum  ab  omni  crlininc  virginal, 
mortis  deinde  gloria  liberae." 

In  the  same  manner  as  crimen  in  all  these  instances  is  the 
crime  of  incontinence,  jjai-  excellence,  fxwpia  and  to  fiuopov  are 
with  the  Greek  writers  the  same  crime,  as  Eiuip.  Hipp.  6^8 

(ed.  Musgr.)  : 

ri  S'  a/xrixdvos  yvfri 
yvuifx.rj  fipaxita  /xuiptav  a<prjpi6r]. 

Ibid.  979 : 

aAK'  ws  ro  fjLwpov  avSpaaiv  fxtv  ovk  ivi. 

Exactly  similar  to  this  is  the  use  of  our  own  word  folly  in  the 
same  sense  p)ttt'  excellence,  as  Goldsmith  : 

HENKY,  AENEIUEA,    VOL.  II.  53 


800  AENEIDEA          [550-552  xojf— sichaeo 

"  when  lovely  ■woman  stoops  io  Jolly, 
and  finds  too  late  that  men  betray, 
■what  charm  can  soothe  her  melancholy  ? 
what  art  can  wash  her  gnilt  away  ?" 

Sine  crimine  explains  and  completes  expertem  thalami  : 
without  marrying  after  having  pledged  her  faith  to  another, 
and  without  the  guilt  of  so  doing  ;  or,  in  one  sentence,  without 
the  guilt  of  this  marriage. 

I  am  sorry  to  differ  thus  widely  from  the  accomplished 
critic  from  whose  "  vitam  non  hominum  putet  sed  ferarum  "  we 
receive  the  first  warning  (see  above)  against  Servius's  fable  of 
the  lynx,  the  first  inkling  that  the  "  vita  "  from  which  Dido 
complains  her  sister  debarred  her  was  the  "vita"  of  wild  ani- 
mals generally,  not  of  any  one  wild  animal  in  particular.  I 
would  rather  (for,  backed  by  so  great  authority,  I  would  then 
no  longer  have  doubted  I  was  in  the  right),  I  would  rather  have 
discovered  in  Dido's  words  that  lurking  sentiment  which  Quinc- 
tilian  informs  us  is  to  be  discovered  in  them,  viz. :  "  ut  sine 
thalamis  vitam  non  hominum  putet  sed  ferarum,"  but  I  was 
wholly  imable.  The  only  sentiment  I  was  able  to  discover  in 
them — and  that  sentiment  is  one  clearly  and  unmistakeably 
enough  expressed — is  that  the  life  of  the  f  era  is  a  life  of  in- 
nocence (sine  crimine),  and  that  Dido's  sister  in  precipitating 
Dido's  connexion  with  Aeneas  rendered  such  a  life  of  innocence 
.  impossible  to  her  : 

XON  SEKVATA  I'IDES  CINERI  PllOMISSA  SICHAEO. 

Curas. — "Dolores  animi,"  Heyne.  "Voluit,  credo,  amo- 
rem  :  '  Debebam  post  Sychaeum  omni  omnino  amore  abstinuisse, 
neque  res  huiusmodi  et  ineptias  iterum  attigisse.'  JRcs  talcs, 
curae  tales,  honestum  et  verecundum  ipsius  vocabuli  amoris 
silentium,"  Peerlkamp.  I  think  Peerlkamp  is  wrong,  and 
Heyne  right.  The  meaning  which  Peerlkamp  finds  in  tales 
CURAS  (viz.,  "amorem")  belongs  not  to  those  words,  but  to  the 
previous  tiialami  and  crimine  :  Dido  says  "  I  ought  not  to 
have  loved  [viz.,  Aeneas],  and  then  I  would  not  have  known 
these  cares,  this  trouble  "  (Heyne'^  "  dolores  animi  ").  Tales 
cuRAs  is  not  an  "honestum  et  verecundum  ipsius  vocabuli  amoris 


OO0-552  xox — sicHAEo]  BOOK  lY.  801 

silentium "  (the  mouth  which  has  just  uttered  thalami  and 
CRIMIXE  need  hardly  boggle  at  amor),  but  tales  curas  points 
to  her  present  trouble,  her  present  afSietion  unto  death,  to  the 
DOLOREM,  and  the  malis,  and  the  perdita  of  the  preceding  part 
of  her  soliloquy.  The  identical  word  "  curae"  is  used  not  merely 
in  this  identical  sense,  but  to  express  these  identical  sorrows, 
this  identical  trouble,  in  the  very  words  in  which  the  soliloquy 
is  introduced,  verse  531 :  inc4emixant  curae  [not  her  love  is 
doiib/ed,  but  her  cares,  her  frotib/e,  her  sorroir,  is  doubled;  the  cares, 
the  trouble,  the  sorrow  produced  by  her  love,  are  doubled;  for 
immediately  to  ixgemixaxt  curae  is  added  the  explanation, 
RURsusQUE  resurgens  saevit  amor].  How  far  the  expression 
TALES  CURAS  is  from  being  necessarily  an  equivalent  for  amor 
("  verecundum  ipsius  vocabuli  amoris  silentium")  is  abundantly 
shown  by  Ovid,  ex  Ponto,  1.  5.  11  : 

"  non  libet  in  talcs  aniniuin  contendere  curas; 
nee  venit  ad  dnros  Musa  vocata  Getas," 

where  the  cares  spoken  of  are  the  poet's  cares,  the  cares  of  poetrv. 

Tales  ciras. — Neither  these  troubles,  nor  any  troubles  of 
this  kind. 

CiXERi  PROMissA  siCHAEO. — Promised  to  [the  now']  dead 
Sichaeus,  Sichaeus  being  the  person  to  whom  faith  was  pledged, 
and  ciNERi  being  in  apposition  to  sichaeo,  and  descriptive  of 
Sichaeus's  present  state.     Compare  Ovid,  Amor.  2.  6.  ^2  : 

"  iamqne  clnis,  vivis  fratriljus,  Hector  erat." 

Seneca,  Octav.  169  (Octavia  speaking) : 

"  Britannice,  heu  me  I  nunc  levis  tantum  ciiiis, 
et  tristis  umbra  (saeva  cui  lacrymas  tulit 
etiam  noverca,  quimi  rogis  artus  tuos 
dedit  cremandos,  mcmbraquc  ct  ^■llltus  deo 
similes  volanti,  flamma  fervens  abstulit)." 

Those  who,  with  the  Medicean,  read  sychaei  can  hardly  extri- 
cate themselves  from  the  absurd  sense  :  faith  pledged  to  the  ashes 
of  Sychaeus. 


53 


802  AENEIDEA      [554-577  aeneas— ovant. 

554-577. 

AENEAS — OV  ANTES 


VAE.  LECT.  (vs.  559). 

lUVENTA  I  3Ied.  (Fogg.)     Ill  Serv.  (ed.  Lion) ;  Wakef. 

lUVENTAE  II  Cod.  Canon.  (Butler).  Ill  Yen.  1470  ;  Aldus  (1514)  ; 
P.  Manut. ;  Ribb. 

I  prefer  the  former,  both  on  account  of  greater  MS.  authority  and  on  ac- 
count of  the  expression  decoka  ruYEXTA  being  more  Latin  than  mejibea 
itrvElfTAE.     Compare  9.  365  ;  Hor.  Od.  1.  32.  12. 


VAB.  LECT.  (vs.  577). 
ITEKUM  III  Serv.  (cod.  Dresd. :  "  itekxjm  paeemus,  (juia  iam  paraverat, 
praeparatione  navigiorum") ;  P.  Manut. 

TUO  III  Voss. 


POTES  HOC  SUB  CASU  DUCERE  SOMNOS,  NEC  QUAE  TE  CIRCUM  STENT 

DEiNDE  PERicuLA  cERNis  ?  (w.  560-1). — Compare  Aescli. £'«7«c«. 
9U  (the  ghost  of  Clytemnestra  to  the  sleeping  furies)  : 

euSoir'  av ;  ojtj,  Kai  KaOivdovcrcciv  tl  Sei; 

Lucan.  10.  353  (Pothinus  to  Achillas)  : 

.     .     .     "  '  til  mollibus,' iuquit, 
'  nunc  incumbe  toris,  et  pingues  exige  somnos ; 
invasit  Cleopatra  clomum.'  " 

Let  the  curious  reader  compare  the  fool's  announcement  to 
William  the  Conqueror,  of  the  conspiracy  of  his  barons,  Roman 
de  Ron,  8816  :  "  U  gies  Willame  ?  Por  kei  dors  ?  "  &c. 

Certa  MORI  (vs.  563)  is  added,  not  in  order  to  inform  Aeneas 
of  Dido's  intended  suicide,  but  to  magnify  the  danger  to  him 
from  a  woman  who,  being  determined  to  die,  would  not  be  pre- 
vented by  regard  for  self-preservation  from  attempting  any  act 
no  matter  how  reckless  and  desperate. 


554-577  AEXEAS— OTAXT.]        BOOK  IT.  803 

RuMPE  MORAS  (vs.  569). — Compare  Metast.  Issipile,  S.  13 : 
"  troncate  le  dimore." 

Varium  et  mutabile  semper  femina  (vs.  569). — The  oft 
repeated  calumny.  See  Od.  11.  Ji55  :  zttu  ovk  sti  iriaTa  ywai^iv. 
Calpurn.  Hcl.  3.  10  :  "  mobilior  ventis,  o  femina  !  "  Festus, 
fragm.  e  cod.  Fames.  (Mueller's  Fest.  p.  165)  :  *'  nee  mulieri 
nee  gremio  credi  oportere."     Racine,  Athalie  : 

"  elle  flotte,  elle  hesite,  en  un  mot  elle  est  femme." 

Quatrain  attributed  to  Francis  I.,  king  of  France  : 

"  souvent  femme  varie  ; 
bien  fol  est  qui  s'y  fie." 

Shakespeare,  Ci/mbeline,  act  2  : 

.     .     .     "  even  to  rice 
they  are  not  constant,  biit  are  changing  still 
one  vice,  but  of  a  minute  old,  for  one 
not  half  so  old  as  that." 

Women,  as  compared  with  men,  are  not  variable  and  mutable, 
but  the  very  contrary ;  and  Dido  in  particular  was  unchangeably 
and  devotedly  attached  to  Aeneas,  whom,  if  she  did  not  pursue 
with  fire  and  sword,  it  was  not  that  /lis  inconstancy  did  not  so 
deserve,  but  that  Iter  magnanimity  disdained,  and  her  still- 
subsisting  passion  forbade. 

Femina  (vs.  570). — Used  not  in  the  definite  sense  a  icoman, 
but  in  the  indefinite  general  sense  ichatever  is  female,  of  the 
female  sex.  Compare  Val.  Flacc.  5.  671,  where  "  femina "  is 
applied  to  Pallas  in  this  general  manner,  the  female.  The  word 
seems  to  be  more  properly  used  in  this  sense  by  the  god,  espe- 
cially by  a  married  god,  to  whom  his  own  wife  gave  so  much 
trouble.  The  word,  besides,  from  its  position — first  word  in  the 
line,  and  last  word  of  the  speech — has  an  extraordinary  emphasis. 
See  Rem.  on  2.  247. 

TuM  VERO  (vs.  571). — After  the  first  appearance  of  Mercmy 
to  him  (vs.  265),  Aeneas  is  desirous  to  go,  and  makes  prepara- 
tions : 

"  ardet  abire  fuga,  dulcesque  reliuquere  ten-as," 


804  AENEIDEA      [554-577  aeneas— ovant. 

but  still  hesitates  : 

' '  hen,  quid  agat  ?  quo  mme  reginam  ambire  f  urentem 
audeat  affatu  ?"  &c. 

Thoroughly  frightened  by  the   second  vision,  tum  yero,  lie 
actually  goes,  cannot  be  off  fast  enough  : 

COREIPIT  E  SOMNO  COEPUS,   SOCIOSQL'E  FATIGAT  : 
PRAECIPITES  VIGILATE,  VIRI,  ET  CONSIDITE  TRANSTRIS ; 
SOLTITE  VELA  CITI 

.       .      J      .       .       .       .      VAGINAaUE  ERIPIT  ENSEM 
FULMINEXJM,  STRICTOQUE  FERIT  RETINACULA  FERRO. 

LITTORA  DESERUERE  ;    LATET  SUB  CLASSIBUS  AEQUOR  ; 
ANNIXI  TORQUEXT  SPUMAS,  ET  CAERULA  VERRUNT. 

See  Eemm.  on  2.  105,  228;  3.  47;  4.  396,  449;  5.  659. 

SuBiTis  EXTERRTTUS  uMBRis  (vs.  571). — Umbris,  tho  vision 
which  Aeneas  has  just  seen ;  for  we  are  warned,  first,  by  all  just 
poetical  sentiment,  and  secondly,  by  the  exactly  parallel  expres- 
sion of  Virgil's  faithful  imitator,  "  Saguntinis  somnos  exterritus 
wuhnV  (Sil.  2,  704),  not  to  fall  (with  Ileyne,  whom,  in  this  as 
well  as  numerous  other  instances,  the  other  commentators,  ex.gr., 
Thiel  and  Forbiger,  have  but  too  trustingly  followed)  into  the 
gross  error  of  referring  umbris  to  the  natural  (and  therefore  not 
terrifying)  darkness  which  ensued  on  the  disappearance  of  the 
vision.    Compare  Petronius  (p.  368),  translating  from  Epicurus : 

"  soiimia,  quae  mentes  ludunt  volitantibus  iimhris'''' 

[«o^  with  darkness,  i?«^  with  flitting  shades,  visions].  See  also 
Acn.  6.  SOU ;  and  Justin.  1.9:  "  quo  somnio  exterritus  ;"  and 
Val.  Flacc.  1.  778  :  "  visaque  exterritus  umbra  "  [terrified  by  the 
apparition  which  he  had  just  seen]. 

FaticxAT  (vs.  572). — Query,  with  the  foot,  as  Nestor,  Dio- 
mede,  I/.  10.  157 : 

rov  napiTTas  aveyeipe  Tepr^vios  nnroTa  'Nearoop, 
Aa^  TToSi  K  ivri  (T  as  , 

and  Teleinachus,  Pisistratus,  Od//s.  15.  hh  •' 

avTap  0  Neo'To/JiSTji'  €|  rjSeos  vwvou  eyeipey, 
Aa|  iroSt  KiP-qrras,  Kai  fXLV  wpos  jxvQov  efnrev, 


584-587  ET  i.ur— vELis]         BOOK  IV.  805 

and  Mago,  his  comrades,  Sil.  7.  303  : 

.     .     .     "  sociosque  in  cespite  fusos 
inciissa  revocat  castronim  ad  rxmneia  phoifr/.^^ 

Wagner  [Praest.)  renders  fatigat  by  "ui'get."    It  is  very  miicli 
more  :  worries  them,  gives  them  no  peace.     See  Rem.  on  1.  284. 

Sequtmur  te,  sancte  deorum  (vs.  576). — I.e.,  sanctis- 
sime  deus.     Compare  Enn.  (Hesselii,  p.  65)  : 

"  respondit  Iimo  Satiirma,  sancta  deanon,^' 

where  the  commentator:  "pro  sancfissima,  ut  ait  Aelius."    Hom. 
//.  6.  305 :  Sia  dimov.    Enn. :  "  dea  dearum."    Eurip.  Akest.  /fOO  : 

(TV  yap,  w  /xova,  u  <pi\a  yvvaiKwv. 

Id.  Here.  568 :   w  raXaiva  iraodevoyv,  where  Wakefield   {Silv. 
Critic.) :  "  i.e.,  ut  ipse  interpretatur,  v.  571  : 

TXr)fxove<TTa.T7)v  Se  tre 
Trao'wi'  ywatKiav  eiBov  o<p6a\/J.ois  eyoc. 


584-58 


ET  lAM  PRIMA  jSTOVO  SPARGEBAT  LUMINE  TERRAS 
TITHONI  CROCEUM  LINQUENS  AURORA  CUBILE 
REGINA  E  SPECULIS  UT  PRIMUM  ALBESCERE  LUCE:M 
VIDIT  ET  AEQUATIS  CLASSEM  PROCEDERE  VELIS 


VAIt.  LECT.  (vs.  587). 
AEQUATIS  I  Pal,  Med.     Ill  Serv.  (cod.  Dresd. :  "aequatis  velis,  felicitev 

plenis,  sine  motxi  aliquo")  ;  Venice,  1470  ;   Aldus  (1514) ;   P.  Mamit. ; 

D.  Heins.;  N.  Heius.  (1670) ;  Heyne;   Brimek  ;  AVakef . ;  Wagu.   (ed. 

Heyn.,  ed.  1861);  Haiipt. 
aeqxtatis  III  Herinanu  [Ithvi)i.  3L(s.,  vol.  5,  p.  621),  ex  couj.;  Ladewig. 

0  Hum. 


806  AENEIDEA  [584-587  et  iam— velis 

Et  iam,  &c.,  .  .  .  CUBILE. — "  Si  liaec  sunt  Virgilii,  sequentia  ut 
PRiMUM  ALBESOERE  LUCEM  viDiT  maiiere  non  possunt,"  Peerl- 
kamp.  On  the  contrary,  it  is  precisely  Yirgil's  habit  thus  to 
repeat  his  thought,  e.v.  (jr.,  2.  447  : 

.     .     .     "his  se,  quanclo  ultima  cernunf, 
extrema  iam  in  morte  parant  defenders  telis," 

where  there  is  the  same  relation  between  "  ultima  cernunt"  and 
"extrema  in  morte"  as  there  is  in  the  passage  before  us  between 

PRIMA  AURORA  NOVO  SPARGEBAT  LUMINE  and  UT  PRIMUM  ALBES- 

CERE  LUCEM  YiDiT.  The  repetition  in  both  instances  is  for  the 
purpose  of  keeping  an  agreeable  picture  a  moment  longer  before 
the  mind.  In  reading,  and  still  more  in  hearing,  a  poem,  the 
mind  must  not  be  hurried  through  a  multitude  of  thoughts  in 
the  manner  in  which  it  is  hurried  from  cypher  to  cypher  in 
totting  up  a  column  of  arithmetical  figures  ;  it  must  have  time 
allowed  it  to  dwell  where  dwelling  is  agreeable ;  the  emotion 
this  moment  excited  is  not  to  be  cut  short  instantly  and  abruptly 
to  make  way  for  another,  and  that  again  for  a  third,  but  time 
must  be  allowed  not  merely  for  a  full  and  complete  view  but  for 
the  enjoyment  of  that  full  and  complete  view.  This  is  so  much 
the  case  that  the  thought  is  not  only  repeated  by  the  poet,  with 
variety  of  expression,  once,  twice,  and  even  thrice  (see  Rem.  on 
1.  550),  but  occasionally,  where  the  object  is  very  simple,  and 
would  pass  away  almost  unobserved  if  expressed  only  once,  is 
repeated  without  change  of  expression,  ex.  gr.,  9.  427  : 

"  mr,  me,  adsum  qui  feci,  in  me  convertite  ferriira," 

a  case  in  which  the  word  is  repeated  twice,  unvaried,  within  the 
limits  of  a  single  line.  On  the  principle  of  Peerlkamp,  viz.,  that 
there  is  to  be  no  manner  of  repetition  of  a  thought,  this  line 
should  be  cut  down  to  "  adsum  qui  feci,  in  me  convertite  fer- 
rum,"  or,  inasmuch  as  "  adsum  "  is  implied  in  "  me,"  perhaps 
to  "  in  me  qui  feci  convertite  ferrum."  On  the  same  principle 
I  should  never  have  written  "  no,  no,"  in  the  course  of  these 
comments,  but  alwaj^s  simple  "  no,"  one  no  negativing  a  pro- 
position as  mucli  as  a  hundred ;  and  every  clergyman  who  pub- 


584-587  ET  lAii— ymis]         BOOK  IV.  807 

lishes  the  banns  of  marriage  more  tlian  a  single  time  is  guilty 
of  work  of  supererogation.  The  two  lines  which  Peerlkamp 
would  eject  because  a  similar — observe  it  is  far  from  the  same 
— view  of  the  same  object  is  presented  in  the  next  line  are  two 
of  the  sweetest  lines  in  the  poem.  Eject  them,  and  you  have 
indeed  the  dawn,  but  you  have  neither  the  saffron  couch  of 
Tithonus,  nor  Aurora  leaving  it,  nor  Aurora  sprinkling  the  earth 
with  light.  Was  there  ever  in  the  world  a  man,  except  Peerl- 
kamp himself,  who  would  eject  these  lines  on  account  of  primum 
ALBESCERE  LUCEM  in  the  ucxt  vcrsc,  even  if  primum  albescere 
LucEM  were,  as  we  have  hitherto  regarded  it,  no  more  than  a 
different  view  of  the  same  object  ?  But  it  is  not ;  it  is  some- 
thing more.  The  two  lines  describe  the  morning  which  suc- 
ceeded the  night  on  which  Aeneas  had  the  vision  ordering  him 
to  leave  Carthage.  They  are  the  beginning  of  a  new  day,  and 
usher  in  that  day  with  all  a  poet's  pomp.  The  morning  thus 
placed  all  bright  and  glowing  before  you,  you  are  told  that  the 
queen,  not  then  or  when  Aurora  was  sprinkling  the  world  with 
new  light,  but  even  before  that  time,  as  soon  as  ever  the  first 
dawn,  the  first  grey  day,  was  visible  from  her  look-out ;  in  other 
words,  as  soon  as  ever  Aurora  began  to  do  what  in  the  previous 
lines  she  is  described  as  doing,  the  queen,  &c.  It  is  as  if  Yirgil 
had  said :  "  the  next  morning  came,  and  the  queen  as  soon  as  it 
was  light,"  &c.,  or  "  as  soon  as  it  was  light  next  morning,'^  or, 
shorter  still,  "  next  morning  at  dawn,"  expressions  which,  short 
as  they  are,  are,  on  the  principle  of  Peerlkamp,  tautologous,  and 
should  be  reduced  to  the  still  shorter,  "  as  soon  as  it  was  light," 
or  "at  dawn." 

Speculis  (vs.  586).— "Quas  utique  in  sua  regia  habuit," 
Servius,  Heyne,  Wagner  {Praefif.),  and  myself  ("  Twelve  Years' 
Voyage,"  and  "  Advers.  Vii'gil.")— all  as  I  now  think  incor- 
rectly ;  for  first,  I  find  the  ar-r  of  Troy  expressly  denominated 
ffKOTrm  by  Euripides  {Hecuha,  918)  : 

lAiaSa  (TKOwiav 
TTfpffavTfs,  ij^fr''  oMovs  ; 

and  secondly,  we  have  Dido  taking  this  same  view,  under  simi- 


808  AEKEIDEA         [584-587  et  iam— velis 

lar  ciroumstances  and  witli  similar  groans  and  similar  emotions 
"  arce  ex  summa,"  verse  409,  above  : 

"  quosve  dabas  gemitiis,  cum  littora  feryere  late 
prospiceres  rare  ex  summa,  totumque  videres 
misceri  ante  ociilos  tautis  clamoribus  aequor? 

I  do  not  therefore  at  all  doubt  but  that  Dido  is  represented  in 
our  text  as  taking  the  view  not  specially  from  an  elevated  part 
of  her  palace  (the  roof,  or  a  tower  on  the  roof) ,  but  generally 
from  the  arx.     And  so  Ovid,  Reined.  Amor.  57 : 

' '  nee  moriens  Dido  summa  vidisset  ah  arce 
Dardanidas  vento  vela  dedisse  rates." 

See  Rem.  on  11.  877. 

EiEGiNA  E  SPECULIS  UT  PRiMUM,  &c.  —  Compare  Swift's 
Gitlliver's  Travels  (Grulliver  drawing  the  fleet  of  the  Lilliputians 
of  Blefuscu  after  him  by  so  many  strings)  :  "  but  when  they 
perceived  the  whole  fleet  moving  in  order,  and  saw  me  pulling 
at  the  end,  they  set  up  such  a  scream  of  despair  as  it  is  almost 
impossible  to  describe  or  conceive." 

RegINA   E   SPECULIS    UT  PRIMUM  ALBESCERE    LUCEM  VIDIT. 

Compare  Apollon.  Rhod.  3.  827  (of  Medea) : 

r]  5'  eTTei  ovv  Ta  Trpwra  (paeivofievriv  iSfV  ?]co 
TrapdeviKT]. 

Aequatis  classem  procedere  velis. — Aequatum  velum, 
a  squared  sail,  a  sail  set  at  right  angles  to  the  keel;  obliquum 
velum,  a  sloped  sail,  a  sail  set  so  as  to  form  with  the  keel,  in 
one  direction  an  acute,  and  in  the  other  direction  an  obtuse 
angle.  1  know  indeed  of  no  example  of  the  precise  term  obli- 
quum velum;  but  the  ex23ression  obliquare  sinus  (5.16), 
meaning  to  slant  or  slope  the  sail,  leaves  no  doubt  that  either 
this  precise  term  or  some  equivalent  term  existed.  Aequatis 
procedere  velis,  therefore,  is  to  sail  with  squared  sails  or  right 
before  the  wind ;  Fr.  arriver,  alier,  on  navigtier,  vent  arriere.  In 
the  Pitture  (V  Ercolano,  vol.  2,  tab.  15,  the  ship  of  Theseus  is 
represented  sailing  away  right  before  the  wind  from  Ariadne. 
The  antenna  is  squared  on  the  mast,  and  from  each  of  its 


584-587  ET  lA^r— yelk]  BOOK  IV.  809 

bracllia  descends  a  triangular  sail,  which,  growing  narrower 
and  narrower  as  it  descends  (in  nautical  language,  a  leg-of- 
mutton  sail)',  ends  in  a  long  tail,  the  extremity  of  which  is 
attached  to  the  side  of  the  vessel.  Both  sails  are  strongly  hellied 
out  in  the  direction  of  the  bow.  This  ship  of  Theseus,  sailing 
away  from  Ariadne,  "aequatis  procedit  velis,"  arrive  rent  arriere, 
on  vercjues  carrement  brassecs,  exactly  as  the  fleet  of  Aeneas  sail- 
ing away  from  Dido.  Compare  Cic.  ad  Atf.  16.  5:  "duo  si- 
nus f uerunt,  quos  tramitti  oporteret,  Praestanus  et  Vibonensis  ; 
utrumque  pecUbus  acquis  transmisimus,"  where  "  pedibus  aequis 
transmittere "  answers  as  nearly  as  possible  to  our  author's 
VELIS  AEQUATIS  PROCEDERE,  both  presenting  the  same  picture 
of  sailing  right  before  the  wind,  transmittere  in  Cicero's 
case  being  used  because  it  was  only  across  a  sinus  Cicero  was 
sailing,  and  procedere  in  Aeneas's  case,  because  Aeneas  was 
out  on  the  open  sea.  If  this  explanation  be  correct,  the  "  aequa- 
tum  velum"  of  Virgil  is  precisely  the  "  rectum  velum"  of  Ovid, 
ex  Fonto,  6.  2.  9  : 

' '  cum  poteram  recto  transire  Ceraiinia  tv/o." 

Wagner,  having  in  his  Virg.  Br.  En.  rightly  interpreted  this 
passage,  as  above,  has  been  so  unfortunate  as  to  reject  in  his 
edition  of  1861  his  own  right  interpretation  to  make  room  for 
the,  as  I  now  think,  erroneous  one  of  my  "  Adversaria  Vir- 
giliana : "  "  omnes  naves  utebantur  pari  velificatione,  quo  ap- 
parebat  communiter  eas  abire  eodemque  omnes  ferri." 

filter  (1).  Aequatis  classem  procedere  velis. — "Non 
obliquis,  sed  secundo  vento  tumentibus,"  Wagner,  Virg.  Br.  En. 
"  Aequaliter  plenis,  secundo  vento  tumentibus,"  Forbiger.  No ; 
that  were  "  rectis  procedere  velis,"  Ovid,  ex  Ponto,  6.  2.  93, 
quoted  above  ;  but  "  velis  omnium  navium  similiter  ordinatis, 
intentis ;  "  made  to  match,  set  alike ;  all  the  vessels  having  the  same 
sails  out,  and  therefore  all  the  vessels  moving  together,  going  in  one 
direction.  If  the  vessels  had  had  their  sails  differently  adjusted, 
•i.e.,  one  vessel  after  one  manner  and  another  vessel  after  another 
manner.  Dido  would  have  concluded  that  they  were  not  all  bent 
on  one  object,  but  were  cruising  or  sailing  about  for  amusement; 


810  AENEIDEA        [584-587  et  iam— velis 

but  seeing  all  the  vessels  sailing  with  their  sails  all  adjusted 
alike,  she  knew  that  they  were  all  bent  on  one  object,  and  that 
object  could  only  be  their  departure  or  setting  sail  from  her 
dominions.  Compare  5,  419  :  "  aequemus  pugnas,"  quoted  by 
Fronto  (ExempL  Locnt.)  as  proof  that  aequare  aliquid  is 
equivalent  to  paria  facere;  and  7.  698: 

"  ibant  aeqnati  numero,  regemque  canebant," 

all  equalled  hi/  the  measure  or  time,  i.  e.,  keeping  time  to  the  time, 
marching  in  step ;  therefore,  in  our  text,  the  ships  all  going  in  the 
same  manner.  See  also  Cic.  De  Eepuhl.  1.  32 _:  "  si  enim  pecunias 
aequari  non  placet ;  si  ingenia  omnium  /;«r/«  esse  non  possunt ; 
iura  certe  7;<7r/«  debent  esse."  [Query,  however,  what  is  the 
meaning  of  "  aequatae  spirant  aurae,"  5.  844  ?  is  it  "  blow  in 
one  direction,"  as  explained  in  my  "  Advers.  Virgil."  ?]. 

tauter  (2).  Aequatis  velis. —  With  all  the  sails  levelled, 
i.e.,  with  all  the  ships  in  one  line  abreast,  a  meaning  which  seems 
to  be  confirmed  by  procedere,  i.  e.  proceed  or  advance  formally 
and  in  order.  Compare  Dares  Phrygius,  19 :  "  Signo  dato 
naves  solvunt,  tota  classis  in  latitudine  accedit  ad  Troiam." 
Exactly  corresponding  to  aequatis  velis,  sails  levelled  or  even 
with  each  other  (and  therefore  ships  abreast,  alongside  of  each  other), 
we  have,  5.  232,  "  aequatis  rostris,"  rostra  levelled  or  even  with 
each  other,  and  therefore  67^/)js  abreast,  alongside,  in  line,  "in  lati- 
tudine."    SoalsoSil.  16.  355: 

"tertius  aequata  cwrx&haX  front e  Peloro 
Caucasus  " 

[the  two  horses  Pelorus  and  Caucasus  ran,  as  we  say,  abreast,  or 
side  by  side,  literally  with  their  foreheads  on  one  level].  Id. 
16.  378  : 

' '  at  postremus  Atlas  ;  sed  non  et  segnior  ibat 
postremo  Durio  ;  pacis  de  more  putares 
aequata  froiite,  et  concordi  currere  freno  " 

[parallel  to  each  other,  side  by  side].     Id.  16.  425  : 

.     .     .   '■^aequare  videtur, 
aut  etiam  aeqnavlt  iuga  praecedentia  dexter." 


.590-608  ABSCISSA— iUi\o]         BOOK  IV.  811 

^lliteif  (3].  Aequatis  classem  procedere  velis. — H'eitlier 
"  non  obKquis  sed  seciindo  vento  tumentibus"  ("Wagn.  Virg.  Br. 
Hn.),  "  aequaliter  plenis,  secundo  vento  tumentibus"  (Forbiger), 
for  that  were  "  recfis  procedere  velis"  of  Ovid,  ex  Poiito,  6.  2.  9, 
before  quoted,  nor,  as  explained  by  myself  in  my  "Adversaria 
Virgiliana,"  "velis  omniimi  na\'ium  similiter  ordinatis,  simili- 
ter intentis,"  made  to  snatch,  set  alike,  for  then  the  addition  to 
CLASSEM  ofomnem  or  tot  am  would  have  been  necessary,  but 
simply  settled,  arranged,  disposed  in  due  position,  or,  as  English 
sailors  say,  set.  Dido  saw  the  fleet  proceeding  with  set  sails, 
and  knew  of  course  that  it  was  departing  from  her  shore.  She 
does  not  examine,  or  inquii-e,  or  care  whether  the  sails  are 
squared,  or  whether  the  sails  are  all  set  alike  ;  she  sees  that  the 
fleet  is  in  motion,  with  its  sails  all  set  or  spread  to  the  wind, 
and  that  is  enough  for  her ;  they  are  plainly  leaving  her  shores. 
Compares.  844:  "aequatae  spirant  aurae"  [the  wind  blows 
equalled,  /.  e.,  set  or  settled]. 


590-608. 

ABSCISSA — lUNO 


'        VAR.  LECT.  (vs.  593). 

DEKiriEXX  HI  N.  Heins.   (note  in  Burm.] ;   Heync ;  Brunck ;  Wakef.  ; 
"Wagn.  (ed.  Hej-n.,  LecL  Virrj.,  ed.  1861). 

DiEiriEJJT  I  Pal,  Med.  HI  P.  Mauut.  ;  D.  Heins.  ;  N.  Heins.  (1670) ; 
Philippe  ;  Lad.  ;  Ribbeck. 


Abscissa  (vs.  590). — Fea  (ad  Georg.  2.  23)  observes  (and  truly, 
I  think)  with  respect  to  abscindo  as  distinguished  from 
abscido:  "Abscido  significa  separare,  dicidere  un  corpo  col 
taglio;  da  abs  e  caedo  :  abscindo,  da  abs  e  scindo,  strap- 


812  AENEIDEA       [590-608  abscissa— itjno 

parlo,  squarciarlo,  dividerlo  con  tuW  altra  forza,''^  i.e.,  tear  off.   So 
Aen.  5.  685  :  "humeris  abscindere  vestem." 

Advena  (vs.  591). — Properly  neiccomcr,  but  here,  by  impli- 
cation, interloper,  intruder.  Compare  Justin,  2.  5  :  "  Uuippe 
eoniuges  eorum  longa  expectatione  virorum  fessae,  nee  iam  teneri 
bello,  sed  deletos  ratae,  servis  ad  custodiam  pecorum  relictis 
nubunt ;  qui  reverses  cum  victoria  dominos,  velut  advenas, 
armati  finibus  prohibent;"  and  Id.  2.  6:  "Soli  enim  [sciz. 
Athenienses]  praeterquam  incremento,  etiam  origine  gioriantur ; 
quippe  non  advcnac,  neque  passim  collecta  populi  colluvies  origi- 
nem  urbi  dedit ;  sed  eodem  innati  solo,  quod  incolunt,  et  quae 
illis  sedes,  eadem  origo  est."  No  more  contumelious  term  could 
have  been  applied  to  Aeneas :  this  homeless  adventurer,  ivho  goes 
about  thrusting  himself  into  other  people's  territories  in  search  of  a 
place  to  settle  in.  Compare  the  similar  contemptuous  application 
of  the  same  term  to  Aeneas  by  Tolumnius,  Aen.  12.  261  ;  and 
by  Pentheus,  Ovid,  Met.  3.  561,  to  Bacchus : 

"  Pentliea  tencbit  cum  totis  adccna  Thebis  ; " 

and  by  Pallas  to  Dis  when  he  is  carrying  off  Proserpine,  Claud. 
Rapt.  Pros.  2.  202  :  "nostrum  quid  proteris  advena  mundum" 
["  what  baseness  have  you  to  come  here  an  interloper,  to,"  &c.] 
Quid  i.oquor  ?  aut  ubi  sum  ?  quae  mentem  insania  mu- 
TAT  ?  (vs.  595).— Compare  Eurip.  IIipp.2Ul  (Phaedra  speaking) : 

hvaravos  e7£o,  ti  ttot'  eipyo-ffafx-riv  ;  ■ 
TTot  TrapeirAayx^V^  yvu/xas  ayadas  ; 
ijjLavriv  .  .  . 

InFELIX  dido  !    nunc  TE  facta  IMPIA  TANGUNT   TUM  DECUIT 

CUM  sceptka  dabas(vv. 596-7). — Aeneas's  sole  act  of  impietas 
(see  Eem.  on  1.  14)  being  his  present  desertion  of  Dido,  by 
which  it  was  impossible  she  could  have  been  affected  at  the  time 
she  admitted  him  to  a  share  in  her  sceptre  (tum  decuit  [sciz. 
factis  impiis  tangi']  cum  sceptra  dabas),  it  follows  that  facta 
IMPIA  means,  not,  as  seems  to  have  been  taken  for  granted  by 
the  commentators,  the  impietas  of  Aeneas  ("perfidiaAeneae," 
Wunderlich,  Peerlkamp,  Voss,  Forbiger,  Thiol,  Wagner,  Virg. 
Br.  En.)  or  the  impietas  of  the  Trojans  ("  Perfidia,  qua  scilicet 


590-608  ABSCISSA— luxo]  BOOK  IV.  813 

omne  genus  Troianum  infame  fuit,"  Wagner,  Pracsf.),  but  that 
of  Dido  herself,  sciz.  in  the  \iolation  of  her  vow  to  Sichaeiis  :  see 
vv.  24,  ct  seqq.;  also  vv.  322,  547,  552.  The  nunc  is  emphatic,  and 
the  meaning  of  the  whole  passage  as  follows  :  "Art  thou  sensible 
of  the  impietas  of  thy  conduct  only  now  at  last  when  suffering 
from  its  consequences  Y  It  had  better  become  thee  to  have  been 
so  when  thou  wert  taking  the  fatal  step."  In  other  words: 
"  Thou  shouldst  have  felt  at  the  very  time  of  sharing  with  Aeneas 
thy  sceptre  and  (by  implication)  thy  bed,  how  very  improper  it 
was  in  thee  so  to  share  them ;"  this  sharing  of  the  sceptre,  and 
(by  implication)  of  the  bed,  being  the  very  impietas  of  which 
now  at  long  and  last  she  had  become  sensible.  Dido's  words 
are,  mutatis  niutamUs,  the  very  words  of  her  prototype  Medea, 
Eiirip.  Med.  796  : 

■)]/j.apravov  rod',  -qviK   i^iXifji/Kavov 
So/xovs  Trarpwovs,  avSpos  EWrjvos  \oyoLS 
ireiadeia, 

and  the  facta  impia  with  which  she  reproaches  herself,  precisely 
the  KOKcig  fxtvoivag  with  which  Medea  reproaches  herself ;  the 
only  difference  being  that  the  facta  impia  of  Dido  were  towards 
her  deceased  husband,  the  kokqi  fxivoivai  of  Medea  towards  her 
father  (ApoUon.  Hhod.  4.  412) : 

€7ret  TO  irpccTov  aaaQi^v 
a/it.Tr\aKnj,  deodiv  Si  KaKas  rivvcraa  ixevoivas . 

Compare  Cornelia's  self -accusation,  and  application  to  herself  of 
the  selfsame  term  "impia,"  when  she  first  meets  Pompey  after 
Ids  unfortunate  battle  at  Pharsalia,  Lucan.  8.  95  : 

' '  o  thalamis  indignc  mcis,  hoc  iuris  habcbat 
in  tantuni  fortiuia  caput !  cur  iiinjia  nujisi, 
si  miscrum  factura  fui ;" 

and  Theseus'  reproach  of  Hippolytus,  Eurip.  Hij[)2).  (ed.  Musgr.) 
1085  : 

T0T6  (TTiva^iiv  Kai  TrpoyiyyiAXTKeLU  iXPV''i 
ot'  €(s  Trarpwav  aKoxov  v0pi(^(iv  etAtjv. 

Also  Ovid,  Ilvroid.  0.  1^0,  162,  158,  lOi : 

'■  iiiijjur  ([uid  duliitas  Deiauii'a  mori.'" 


814  AENEIDEA       [590-608  abscissa— iuno 

TuM  DEcuiT  CUM  scEPTRA  UABAS. — Compare  10.  94:  "turn 
decuit  metuisse  tuis,"     Metastasio,  Temist.  3.  7  : 

* '  quando  ordisti  il  reo  disegno 
era  tempo  di  tremar." 

Also,  as  precisely  as  possible  expressing  the  sentiment  of  Dido, 
the  same  author's  Ckmenza  di  Tito,  2.  6  (Vitellia  speaking) : 

' '  come  potesti,  o  Dio  ! 
perfido  traditor  .  .  . 
ah  cite  la  rca  son  io  ! 
sento  gelarmi  il  cor, 
mancar  mi  sento. 
pria  di  tradir  la  fe, 
perche,  crudel,  perche  .  .  . 
ah,  che  del  f alio  mio 
tardi  mi  pento  .' " 

where  there  is  the  same  rapid  transition  as  in  Dido's  soliloquy, 
from  invective  to  self-accusation,  and  from  self-accusation  to  in- 
vective. 

Tangunt  (vs.  596). — Compare  1.  466,  and  Ovid,  Heroid.  8. 
15  :  "  cura  mei  si  te  pia  tangit,  Oreste."  A  similar  use  of  the 
verb  to  touch  is  familiar  in  English.  The  Grreeks  used  Oiyyavu) 
in  the  same  sense,  as  Eurip.  H/pp.  310 :  Oiyyavei  aeOev  rode. 

QUEM  SECUM  PATRIOS  AIUNT  PORTASSE  PENATES  !  QUEM  SUB- 
IISSE  HUMERIS  CONEECTUM  AETATE  PARENTEm!  (vV. 598-9). The 

latter — for  we  can  hardly  suppose  our  author  to  have  been  guilty 
of  an  anticlimax — the  more  meritorious  act  of  the  two.  Com- 
pare Pausan.  PJioc.  ch.  28  :  tte/oi  Trkuarov  ya^  ^r\  iirotowTo  ol 
iraXai  yoviag.  i2(T7rfp  £(ttiv  aXXoig  re  TiK/nripaadai  koi  sv  Karavr] 
Toiq  KuXovfxix'Oig  Evaefitaiv.  oiQ  rjviKa  iireppei  rj]  Karavr)  irvp  to 
iK  Trig  AiTvr}g,  xpvaov  fxev  Kat  apyvpov  ev  ovotvog  jutptoi  eTroit]- 
aavro,  oi  Se  i^svyov,  o  pev  apafXBvog  t»ji»  fxi}T(pa'  o  St  av  tov 
iraTapa.  Evang.  Matth.  5.  "23,  2I4.:  "Therefore  if  thou  bring 
thy  gift  to  the  altar,  and  there  rememberest  that  thy  brother 
hath  aught  against  thee,  leave  there  thy  gift  before  the  altar  and 
go  thy  way ;  first  be  reconciled  to  thy  brother,  and  then  come 
and  offer  thy  gift." 

NoN  POTUi  abreptum  mvELLERE  CORPUS  (vs.  600). — Com- 
pare Othello,  act  3,  sc.  8  :  "  I'll  tear  her  all  to  pieces." 


610-614  ET  DiRAE— haeret]   BOOK  IV.  815 

Tuque  harum  interpres  curarum  et  conscia  in  no  (vs. 
608). — "  Interpres,  .  .  .  media  et  conci/iatru.  .  .  .  Alii,  testis, 
iudex,  arbitrcr,'^  Servius.  Not  only  Servius's  own  examples 
("  Quae  tibi  conditio  nova  et  luculenta  fertur  per  rae  interpre- 
tem^^  Plant.  Miles,  J^.  1.  5.  "  Quod  te  praesente  istic  egi,  teque 
interpreted''  Id.  Curcul.  S.  C^^)  but  still  more  Ammian's  deriva- 
tive, "  interpretium "  (28.  1  :  "Verum  quoniam  denis  modiis 
singulis  solidis  indigentibus  venumdatis,  emerat  ipse  trieenos, 
interpretii*  compendium  ad  principis  aerarium  misit")  shows  the 
former  of  these  meanings  as  the  true  one,  and  that  interpres 
not  only  here,  but  at  4.  356 ;  3.  359,  and  generally  elsewhere,  is 
used,  not  in  the  restricted  sense  of  its  English  derivative,  inter- 
preter, but  in  the  much  wider  sense  of  the  English  agent,  and 
French  eommissaire,  eonwnssionnaire. 


610-614. 

ET  DIRAE  ULTRICES  ET  DI  MORIENTIS  ELISAE 
ACCIPITE  HAEC  MERITUMQUE  MALIS  ADVERTITE  NUMEN 
ET  NOSTRAS  AUDITE  PRECES  SI  TANGERE  PORTUS 
INFANDUM  CAPUT  AC  TERRIS  ADNARE  NECESSE  EST 
ET  SIC  FATA  lOVIS  POSCUNT  HIC  TERMINUS  HAERET 

DiRAE,  imprecationes.  Compare  Ammian.  28.  1  :  "  ultiraae 
dirae  caesorum."  Id.  28.  6:  "Hoc  memorando  fine  externis 
domesticisque  cladibus  vexata  conticuit  Tripolis  non  indefensa  : 
quia  vigilavit  lustitiae  oculus  sempiternus,  ultiraaeque  legato- 
rum  et  praesidis  [sciz.  necatorum]  dirae."  Flor.  2.  6  :  "  Quasi 
has  inferias  sibi  Saguntiuorum  ultimae  dirae  in  illo  publico  par- 
ricidio  incendioque  mandassent." 

ArciPiTE  HAEC,  &c.,  .  .  .  PRECES. — "  AcciPiTE  animis  (nSv- 
fiEnida)  HAEC  mala,  et  vim  vestram  (numen)  meritam,  /.  e.,  tan- 


*  (An  oversight  of  the  learned  Docfoi'.     Inftrpres  and  iriltrprctunn  liave  m>t}iiiig 
in  common  except  the  inter. — J.  F.  D.). 

HENRY,  AENEIDEA,   VOL.    II.  W 


816  AENEIDEA  [610-614  et  dieae — haeret 

quam  debltam  milii  iniusta  patienti,  vertite,  ad  ea  ulciscenda 
scilicet,"  Wagner  (1861).  Wrong  in  every  respect.  First,  haec 
is  not  "haec  mala"  but  haec  verba,  exactly  as  5.  304  : 

"  accipite  haec  animis,  laetasque  ad  vertite  mentes," 

where  there  are  no  mala  at  all,  and  where  the  sense  can  by  no 
possibility  be  other  than  "accipite  haec  verba.''''  Secondly, 
NUMEN  is  not  "vim  vestram,"  but  your  will,  your  free,  self-origi- 
nating, independent  uill  and  pleasure,  and  being  used  a  part  for 
the  whole  expresses  the  whole  mind,  and  corresponds  exactly  to 
"  animis"  and  "  mentes,"  in  the  parallel  cited  above.  See  Rem. 
on  "numine  laeso,"  1.  12,  and  on  "numen  lunonis,"  1.  52. 
Thirdly,  advertite  is  not  "vertite  ad  ea  ulciscenda,"  but  is 
simply  turn  towords,  advert,  and  in  conjunction  with  numen,  turn 
your  self-originating  loill,  mind,  and  attention  towards  what  I  say ; 
exactly  as  in  the  parallel  cited  above  "  advertite"  is  not  "  vertite 
ad  ea  ulciscenda,"  there  being  no  harm  done,  nothing  to  be 
avenged,  but  simply  vertite,  tur)i  towards,  and  in  conjunction 
with  "mentes,"  turn  your  minds  towards.  In  the  words  of  our 
text  Bido  goes  no  farther  than  the  mere  imploring  of  the  atten- 
tion of  the  gods,  hear  me,  and  attend  to  what  I  say,  and  the 
assigning  of  the  claim  she  has  to  their  attention,  viz.,  that  so 
much  misfortune  (malts)  deserved  it  (meritum).  Only  after 
such  preface  does  she  proceed  to  say  what  she  .expects  the  gods 
will  do  for  her  when  they  have  let  into  their  minds  and  turned 
their  attention  to  her  deplorable  case,  viz.,  that  they  will  visit 
with  such  punishment  as  is  at  their  command  the  infandum 
(JAPU  r  which  is  the  cause  of  all  her  misery :  si  tangere  portus 
infandum  caput,  &c.  The  sole  difference  between  Dido's  pre- 
face and  the  above-cited  preface  of  Aeneas  is,  that  the  circum- 
stances to  which  Bido  calls  attention  not  being  joyful  circum- 
stances, but  the  very  opposite,  there  is  no  "laetas,"  but  the 
very  opposite  of  "  laetas,"  meritum  malis;  and  that  the  persons 
whom  she  addresses  not  being,  like  the  persons  addressed  by 
Aeneas,  men,  but  divinities,  she  asks  for  the  attention  not  of 
ordinary  mind  ("mentes"),  but  of  self-originating  will  and 
pleasure  (ni:men),  the  .highest  quality  of  mind,  mind /jar  excel- 
lence that  attribute  which  furnislies  the  highest,  most  flattering, 


610-614  ETDIRAE — haeket]    BOOK   IV.  817 

most  complimentary  appellation  and  title,  not  for  man  only, 
but  for  the  gods  themselves. 

AcciPiTE  HAEC  may  bo   regarded  as  the  theme  of  which 

MERITUMQUE    MALIS    ADVERTITE    NUMEN     and     NOSTRAS    AUDITE 

PRECEs  are  the  two  variations.  Accipite  haec  is  repeated  with 
variety  (in  a  varied  form)  in  meritumque  malis  advertite 
NUMEN  as  well  as  in  nostras  audite  preces,  the  variety  intro- 
duced in  the  former  being  meritum  malis  numen,  and  that 
introduced  into  the  latter  being  preces.  The  theme  with  the 
two  variations,  all  taken  together,  convey  the  meaning  expressed 
in  the  single  sentence,  "accipite  {or  audite),  O  numina,  has 
preces  merentis  propter  mala."  I  need  hardly  say  how  much 
better  adapted  for  the  pm-poses  of  versification  is  the  theme  with 
its  two  variations.  In  the  very  next  passage  there  is  a  similar 
theme,  necesse  est,  with  its  two  similar  variations,  et  sic  fata 
lovis  POscuNT  and  hic  terminus  haeret,  each  variation  being, 
as  in  the  preceding  ease,  an  amplified,  ornamented  repetition  of 
the  theme.     See  Remm.  on  1.  550;  6.  795;  7.  73. 

Meritum  malis. — "  Quod  mali  merentur,"  Servius,  Heyne, 
Yoss,  Peerlkamp.  No ;  Wagner  is  right :  "  malis  nieis.''  For 
the  expression  meritum  malls  compare  2.  690 :  *'  pietate  me- 
remur." 

Malis,  misfortmies,  as  Eel  10.  61  : 

"aut  deus  ille  malis  hominum  mitescere  discat." 

Aen.  6.  365  :  "Eripe  me  his,  invicte,  malis."  11.  480  :  "  causa 
mafis  tuntis."  Ovid,  Ifef.  6.  303  (of  Niobe) :  "diriguitque  walisr 

Tangere  portus,  theme  ;  terris  adnare,  variation. 

Si  .  .  .  necesse  est  et  sic  fata  iovis  poscunt,  hic  termi- 
nus HAERET. — Not  improbably  a  periphrasis  for  the  TtOujuivov  of 
Themis,  Ammian.  21.  1 :  "...  Themidis  ;  quam  ex  eo  quod 
fixa  fatali  lege  decreta  praescire  facit  in  posterum,  quae  TtOti/neva 
sermo  Graecus  appellat,  ita  cognominatam,  in  cubili  solioque 
Iovis,  vigoris  vivifici,  theologi  veteres  coUocarunt." 

Hic  TERMINUS  HAERET. — So  Lucrct.  5.  91  :  "  alte  terminus 
haerens." 


ii  ♦■ 


^l^  AENEIDEA    [G'28-641   littoiu— a:<ili:m 


628-641. 

LITTORA  LITTORIBUS  CONTRARIA  FLUCTIBUS  UNDAS 
IMPRECOR  ARMA  ARMIS  PUGNENT  IPSIQUE  NEPOTESQUE 
HAEC  AIT  ET  PARTES  ANIMUM  VERSABAT  IN  OMNES 
INVISAM  QUAERENS  QUAM  PRIMUM  ABRUMPERE  LUCEM 
TUM  BREVITER  BARCEN  NUTRICEM  AFFATA  SICHAEI 
NAMQUE  SUAM  PATRIA  ANTIQUA  CINIS  ATER  HABEBAT 
ANNAM  CARA  MlHI  NUTRIX  HUC  SISTE  SOROREM 
Die  CORPUS  PROPERET  FLUVIALI  SPARGERE  LYMPHA 
ET  PECUDES  SECUM  ET  MONSTRATA  PIACULA  DUCAT 
SIC  VENIAT  TUQUE  IPSA  PIA  TEGE  TEMPORA  VITTA 
SACRA  lOVI  STYGIO  QUAE  RITE  INCEPTA  PARAVI 
PERFICERE  EST  ANIMUS  FINEMQUE  IMPONERE  CURIS 
DARDANIIQUE  ROGUM  CAPITIS  PERMITTERE  FLAMMAE 
SIC  AIT  ILLA  GRADUM  STUDIO  CELERABAT  ANILEM 


rAS.  LECT.  (vs.  641). 
ANILI  I  Med.  II M  ;  cod.  Canon.  (Butler).  Ill  Serv.  (cod.  Dresd.) ;  Donat. 
(ad  Ter.  Eun.  5.  3);  princ. ;  Yen.  1470,  1471,  1472,  1475;  Mod. ;  MU. 
1475, 1492  ;  Bresc. ;  Turneb. ;  R.  Steph. ;  P.  Manut. ;  H.  Steph. ;  Paris, 
1600;  La  Cerda;  D.  Heins.  ;  N.  Heins.  (1671,  1676,  1704);  Phil.; 
Heyne;  Brunck ;  Wakef . ;  Jahn;  Dorph. ;  Lad.;  Ribb. 

ANILEM  I  Pal.  (INILEM,  with  the  EM  crossed  ont).  Ilff.  Ill  N.  Heins. 
(ap.  Burm.);  Bnrm.  ;  Pott.;  Wagn.  (ed.  Heyn.,  Lect.  Virg.,  am  ed. 
1861);  Peerlk.  ;  Forb.  ;  Haupt. 


LlTTORA    LITTORIBUS    CONTRARIA,    FLUCTIBUS    UNDAS. Compare 

Manil.  4.  811  (Wernsdorf)  : 

' '  sic  teriae  terns  respondent,  urbibus  urbes, 
littora  littoribns,  regnis  contraria  legTia." 

InVISAM  QUAERENS  QUAM  PRIMUM  ABRUMPERE  LUCEM. 

Compare  Eurip.  Hijip.  355  :    txBpov  vi^ap,  fx.^ooi'  acrojow^^aoc. 
St.  Ausust.  Confers,  h-  ?"?  •'  "  Horrebant  omnia,  et  ipsa  lux." 


628-641  LiTTORA— amlem]     book  IV.  819 

NaMQUE    SUAM     PATRIA    ANTIQUA     CINIS     ATER     IIABEBAT. 

What  is  the  figure  here,  or  what  tlie  picture  presented  to  us  Y 
We  have  no  difficulty  where  Palinurus  informs  Aeneas  that  the 
waves  /lai-e  liim  now,  and  the  winds  toss  him  about  tlie  shore 
(6.  362  : 

"  nunc  me  fliictus  habet,  versantque  in  littoie  venti "), 

the  picture  being  plainly  that  of  the  dead  body  rolled  about  on 
the  shore  by  winds  and  waves,  of  the  dead  body  in  the  posses- 
sion of  the  winds  and  waves  to  do  what  they  like  with ;  at  the 
mercy,  as  we  say,  of  ^\dnds  and  waves.  But  the  case  of  Dido's 
nurse  is  different.  It  is  the  cinis  ater  which  we  are  informed 
has  her.  Now  this  cinis  ater  must  be  either  the  cinis  ater 
into  which  the  nurse  has  been  reduced  by  burning  on  the  fune- 
ral pyre,  or  the  ctnis  ater  of  the  funeral  pyre  itself.  But  the 
former  could  not  well  be  said  to  //ave  her,  is  not  sufficiently  dis- 
tinct from  her  to  be  conceived  as  having  her :  therefore  the  cinis 
ater  which  is  said  to  have  Dido's  nurse  is  the  cinis  ater  of  her 
funeral  pyre,  that  cinis  ater  which,  thrown  over  the  partially 
consumed  bones,  formed  the  nucleus  of  the  tumulus.  Compare 
AnthoL  Laf.  (ed.  Meyer),  1388: 

' '  hoc  Epios  tumulo  Cinyra  est  cum  f ratre  sepnltus, 
ante  suos  annos  quos  tejfit  atra  riith.'^ 

Stat.  Si/r.  5.  5.  18  : 

"  quisquis  adhue  tenerae  signatum  tiore  iuventae 
immersit  cineri  iuvenem,  primaque  iacentis 
serpere  crudeles  vidit  lanugine  flammas, 
adsit,  et  altemo  mecum  clamore  fatiscat." 

Lucan.  9.  1  (of  the  shade  of  Pompey)  : 

"at  non  in  Pharia  manes  iacuere  favilla, 
nee  cinis  exiguus  tantam  ('(mipeseuit  unibiani : 
prosiluit  busto,  semiustaqiie  ninmbra  relinqnens 
dngeneremque  rogum,  soquitiir  eonvexa  Tonantis." 


Catull.  68.  !Jl 


"  Tioia  (nefas  1}  comniimi'  srpulchnini  Asiar.  Isiirop.icqiip 
Troia  viiuni  f\  virtiitnrii  omniuni  aieiliM  ri/ns.''' 


820  AENEIDEA  [628-641  LixxoKi— anilem 

CiNis  HABEBAT,  the  pyve  ashes  had,  as  Propert.  2.  28.  55: 

"  et  quaecumque  erat  in  numero  Romana  puella, 
occidit:  has  omnes  ignis  avarus  habet''^ 

[the  greedy  fire  {i.e.,  pyre-fire)  has],  Horn.  //.  2.  699  :  ton  S' 
7j8n  tx^^  *="'■"  7«'a  jutXaiva  [the  black  earth  held  o)-  had]. 
Ibid.  16.  629  :  irapoc;  riva  yaia  Kudi^u  [sooner  the  earth  will 
hold  (have)  some  one].     Ihid.  3.  21^3  (of  Castor  and  Pollux)  : 

.   .   .  Tovs  5'  tjStj  Kar^x^v  (pvcri^oos  aia 
(V  AaKeSai/Movi  avQi,  (pi\rj  ivi  TraTpiSt  yan} 

["  alma  tellus  held  ar  had  (alive,  see  Od.  11.  300,  of  the  same: 
^(i»ouc  Korexe')  in  the  dear  paternal  land ; "  exactly  as  in  our  text: 
*•  dark  pyre-ashes  had  (dead)  in  the  dear  old  country"].  Aiithol. 
Pal  7.  398  (epigr.  Antipatri) : 

aypode  yap  Karioi'Ta  Ho\v^€voy  €/c  irore  Sairos 

[the  tomb  has].     Ibid.  7.  k  (epigr.  Pauli  Silentiarii)  : 

ivQo.Zi  VliepiSotv  TO  cro<poi'  (TTOfia,  deiov  0)j.r\pov, 
K\eivos  €«•'  ayx"*'^'*'  TVfxfios  ex^t  (TuoireKw 

[a  famous  tomb  has].  Anthol.  Graec.  (a  Brunck,  ed.  Jacobs, 
Lips.  1794,  vol.4,  p. 271):  Xati-eoc  (rrrjXrj  fiz  iriQi^  ^x^i  [the  monu- 
ment (grave-stone)  has  me  round  about].  Anfhol.  Pal.  7.  21 
(epigr.  Siramiae,  epitaph  of  Sophocles)  : 

Tov  (T€  xopois  fieX^avra  'S,o(poK\ea,  iraiSa  ^ocpiWov, 
Tov  TpayiKrjS  MovffTjs  atrrepa  KeKpoTrwy, 


Tv^fios  €X*'  ''<*'  yv^  oKiyov  ixepos 

[the  tomb  and  a  little  earth  have].   Ibid.  7. 199  (epigr.  Tymnae) : 

opvfov  a  Xapiffiv  fif/xeA-qfifVov,  w  tzapofioiov 

oKKvoaiv  TOV  (Tov  (pdoyyov  lauKTaixivov, 
ripiracrdrjs,  <ptK^  e\aie'  era  5'  T)Qea  nai  to  aov  t/Su 

TTVfvfjLa  (Xiwirjjpat  vvktos  exovffiv  oSoi 

[the  silent  ways  of  night  have].     Ibid.  5.  271  (epigr.  Maoedonii 
Cousularis)  : 


628-641  LiTTOBA— amlem]     book  IV.  821 

Tr;f  iroTe  ^aKX^'JOvaav  ev  eiSei'  diiKunpacov, 
T1)V  xpvcroKpoTaXw  (rfw/xev-qv  airaTa\r), 
yrj pas  «X^'  '''"  vovaos  a,u€i\i.xos 

[old  age  and  inexorable  disease  have].  Aett.  10.706:  "Lau- 
rens habet  ora  Mimanta  "  [the  Laurentian  shore  hasj.  Ibid. 
1.560: 

.     .     .     "  et  te.  pater  optime  Teucrum, 
pontus  habet  Libyae  " 

[the  Libyan  sea  has]. 

Exactly  corresponding  to  this  double  use  of  cinis  to  signify, 
according  to  the  context,  either  the  ashes  of  the  defunct  [as 
Ovid,  ex  Ponto,  J.  2.  28  : 

"  cum  cinis  absumpto  corpore  f actus  ero  " 

[when  I  shall  have  become  ashes].     Id.  Amor.  2.  6.  U2  : 

"  iamque  cinis,  vms  fratribus,  Hector  erat." 

Pers.  5.  152 :  "  cinis  et  manes  et  fabula  lies  "  [you  shall  become 
ashes].     Stat.  Theb.  8.  110  (Amphiaraus  to  Pluto)  : 

' '  hei  mihi  I  nil  ex  nie  sociis  patriaeque  reUctum 
vel  captum  Thebis.     Non  iam  Lemaea  videbo 
tecta,  nee  attonito  saltern  ciriin  ibo  parenti. 
non  tumulo,  non  igne  miger,  lacrymisque  meorum 
productus,  toto  pariter  tibi  f unere  veni ' ' 

["I  shall  not  go,  even  in  the  state  of  ashes,  to  my  parent;"  i.e., 
the  parent  shall  not  even  have  the  consolation  of  receiving  the 
ashes  of  the  child,  the  child  having  been  swallowed  up  in  flle 
earth  alive,  having  left  no  corpse  behind,  the  ashes  of  which, 
after  it  had  been  burnt  might  be  brought  home  to  the  parent]] 
or  (as  in  the  examples  with  which  I  commenced  this  Pemark) 
the  ashes  of  the  pyre,  i8(«)  the  double  use  of  pulvis  sometimes 
to  signify  the  dust  of  the  defunct,  as  Ilor.  Od.  h-  7 : 

"  nos  ubi  decidimus 
quo  pius  Aeneas,  quo  dives  Tullus  et  Ancus, 
pulvis  et  umbra  sumus," 

sometimes  the  dust  of  the  tumulus,  consisting  bc/oic  of  pyre- 


^(22  AENEIDEA    [628-641  littora— anilem 

ashes,  ahore  of  superadded  dust  or  earth,  as  Ibid.  1.  28.  1  : 

"  te  maris  et  terrae,  numeroque  carentis  arenae 
mensorem  cohibent,  Archyta, 
ptdveris  exigui  prope  littus  parva  Matiniim 
mimera," 

and  ibid,  verse  35  : 

"  quanquam  festinas,  non  est  mora  longa^  licebit, 
imecio  iev  pulvere,  curras," 

and  ip),  the  use  of  kovic  by  the  Greeks  in  the  same  two  very 
distinct  significations,  that  of  the  dust  of  the  defunct,  asAut/ioL 
Pal  7.  728  (epigr.  Callimachi,  epitaph  on  an  aged  priestess)  : 
J)  yor]vi:'yivoni]v,  >j  vvv  Koviq.    Ibid.  7.  738  (epigr.  Theodoridae) : 

KArji'Ses  Kvirpov  ae  Kai  effxaTtoi  '2.a\afxivos, 

TifiapXt  v^pi<Jrr\s  r    ouXeffe  An//  ave/xos, 
vri'i  T6  (Tvv  (pjproo  re'  koviv^  Se  ffov  afipi/niKaLvav 

Sf^avT   ot^vpoi,  {rxeT\4€,  KriSffxovfs, 

and  that  of  the  dust  of  the  tuniulus,  as  Anthol.  Pal.  7.  829 
{tiq  MuoToSa  r»;i'  f.uQvaov  iv  inOu)  racptiaav)  : 

ou  Kfvdii  (pQifxiVTQV  |8ai7j  KoviS'  aWa  ttiOos  jxoi, 
ffv/alSoAov  ev(ppocrvvr]s,  repirfos  eweffri  Taipos. 

Piud.  01.  S.  79  (ed.  Dissen) : 

KaTaKpvTTTei  5    ov  kovis 
avyyovuiv  KtSvap  x'^P"'- 

Anthol.  Pal.  7.  32  (epigr.  Juliani,  epitaph  of  Anacreon)  : 

iroXKaKi.  fxev  to5'  aeiaa,  /cat  ««  TVfj.$ov  5e  ^o-qcToi' 
'  irij/ere,  irpiv  ravrrjv  a/xcpifiaX-qcrOe  koviv.' 

Ibid.  7.  3J/.  (epigr.  Antipatri  Sidonii,  epitaph  of  Pindar)  : 

TLiepiKav  aaXirtyya,  top  evayewv  &apvu  vfj.vwv 
Xa^Kevrav,  Korex*'  TlivSapov  aSe   kovis. 

Ibid.  8.  120   (epitaph.  Grregorii  Theol.   in  Liviam)  :    aiai  !  nai 
A(/3tai>  KUTtxii  Kovig.     AxthoJ.  Gr.  (ed.  Jacobs),  7.  185: 

Kfi/xai  -KapdfViKT)  TrfSf  Trapa  i|/a|iia(?a>. 


C28-641  LiTTORA— anilem]      book  IV.  823 

in  the  first  two  of  which  examples  Kovig,  the  dust  of  the  tumuhis, 
hides;  in  the  third  of  which  koviq,  the  dust  of  the  tumulus,  is 
wrapped  round;  and  in  the  last  three  of  wliich  kovi^,  the  dust 
of  the  tumulus,  has  or  holds  the  defunct,  exactly  as  in  our  text 
ciNis,  the  pjTe-ashes,  have  or  hold  Dido's  nurse. 

Annam,  cara  mihi  NUTRix,  &c. — With  this  whole  scene  of 
Dido's  suicide  compare  Xenophon's  account  of  the  suicide  of 
Panthea,  wife  of  Abradates,  king  of  Susa,  Ci/rop.  7 :  >i  Se  ywi] 
Tovg  fiiv  tvvov\ovg  BKi\ivaiv  airoarrtvai  [^  eiiig  av,  £(pr},  'rorof  ijM 
oSvpwimai  (og  (iovXofxai'),  tv]  Se  rpofjuo  tnrt  irapa/uaven',  KaiiireraKtv 
avTi]  eTrei^av  aTToOm't],  TnpiKaXvxpai  avrr]v  re  kqi  avSpa  tv  tvi 
ifiaTiM.  H  Sf  Tpo(pog  TTuXXa  iKeTevovan  fxn]  iroieiv  rovm,  nrei  ovctv 
JJI/U6,  Kai  \aXtiraivov(Tav  ewpa,  eKaOrjTo  KXaiovaa.  H  hi  ukivoki] 
iraXai  TrapeaKtvaaiuLti>rf  (rrpaTTn  lavrrfv,  Kat  iTTiUHaa  tiri  to  artpva 
Tov  avcpog  Tr^v  eavTr}g  KfrpaXiiv  aTTtOvricrKtv.  H  Ee  rpncjiog  aviv- 
Xo(j)vpaTO  re  Kai  ntpieKaXvirrti'  ap<p(i),  uxTTnp  tj  llavOtia  tTrtaTti- 
Xtv. 

Annam,  cara  mihi  nutrix,  huc  siste  sororem. — Great  divi- 
sion among  the  commentators  whether  the  structure  be  cara 
mihi  or  SISTE  mihi  ;  Heyne,  Jahn,  Forbiger,  Siipfle,  being  of 
the  former  opinion ;  Wakefield,  Wagner,  and  Conington,  of  the 
latter.  I,  for  my  part,  see  no  reason,  not  even  the  shadow  of 
a  reason,  for  separating  the  pronoun  from  the  words  between 
which  it  is  placed,  and  to  which  at  the  first  blush  it  is  of  neces- 
sity referred  by  every  reader,  in  order  to  attach  it  to  a  remote 
word  which  stands  in  no  need  of  it.  On  the  contrary,  under- 
stood to  belong  to  the  words  in  connexion  with  which  the  poet 
has  placed  it,  it  serves  the  double  purpose  which  the  same  pro- 
noun serves  when  placed  in  a  similar  connexion  elsewhere,  viz., 
first  to  add  emphasis  to  the  adjective,  and  secondlj^  to  determine 
and  place  beyond  doubt  the  object  on  which  the  adjective  acts. 
Compare  11.  586 : 

"  caiYf  mihi  comituniqiie  foret  nunc  una  niearuni." 

11.  535  : 

"  graditur  bellum  ad  criulele  Caniillii. 
o  virgo,  nt  nosfnis  nequicquam  (;ingiliii'  arinis, 
rnrii  mihi  aulf  alias." 


824  AENEIDEA     [628-641  littoua— anilem 

5.  724 : 

"  nate,  mihi  vita  quondam,  dum  vita  manebat, 
care  magis." 

Ovid,  Trist.  3.  U-  1  •'  "0  mihi  care  qiiidem  semper."     Id.  Fast. 

6.  51 :  "  nee  gens  mihi  carioruWa  est."  Id.  Trist.  5.  l!f.  2 :  "  0 
mihi  me  coniux  carior.^^ 

Die  CORPUS  PROPERET  FLIIVIALI  SPARGERE  LYMPHA. "  The 

necessity  of  cleg^nsing  before  approaching  the  gods  is  well 
known,"  Conington.  To  be  sure.  Have  we  not  living  wit- 
ness thereof  in  baptism,  and  the  lustral  font  at  the  church  door? 
Sic  veniat. — "Sic  is  emphatic:  this  and  only  thus — when  she 
has  done  this,  and  not  till  then,  Dido's  object  of  course  being  to 
gain  time,"  Conington,  following  Servius,  who,  on  tuque  ipsa 
pia  tege  tempora  vitta,  says  "  corona,  ut  et  ipsa  tardaret." 
I  think,  however,  that  sic  is  no  more  than  the  usual  sic,  refer- 
ring to  previous  description  or  preparations  (compare  1 .  229 : 
"  sic  vertice  caeli ;  "  and  7.  668  :  "  sic  regia  tecta  subibat," 
where  see  Rem. ;  also  4.  660 :  "  sic,  sic  iuvat  ire  sub  umbras,"  where 
see  Rem.),  and  that  Dido  gives  these  directions  not  as  a  means 
of  obtaining  time,  or  delaying  her  sister,  who  on  the  contrary  is 
so  far  from  coming  too  soon  that  she  requires  to  be  sent  for 
(huc  siste  sororem),  but  as  necessary  to  keep  up  and  complete 
the  show  of  the  religious  ceremony  she  was  ostensibly  about  to 
perform : 

SACRA  lOVI  PTYGIO,  QUAE  RITE  INCEPTA  I'AHAVI, 
PERFICERB  EST  ANIMUS. 

The  rite  hitherto  only  incepta  was  now  to  be  perfected  (perfi- 
cere),  and  the  lustration,  the  victims,  and  the  "  vitta"  were  an 
essential  part  of  it ;  were  not  a  pretext  to  keep  her  sister  away, 
but  a  part  of  the  blind  she  had  set  before  the  eyes  of  her  sister. 
If  the  performance  of  these  particulars  kept  her  sister  awaj^  that 
was  an  accidental  advantage,  not  the  reason  why  the  perform- 
ance of  them  was  required. 

Anilem  not  ANiLi  (vs.  641),  first,  as  affording  the  more  dig- 
nified, and  therefore  the  more  agreeable,  sense;  and  secondly, 
because  it  is  "senilem"  in  the  precisely  corresponding  passage 
of  St.  Ambrose  de  Ahrahamo,  1 :  "  Quamvis  scniietn  studio  celerai'et 


644-655  PALLIDA— viDi]  BOOK  IV.  825 

gradum,"  as  well  as  in  the  not  very  dissimilar  passage  of  Seneca, 
Hipp.  !iSl  (Hippolytus  to  the  nurse)  : 

"  quid  hue  seniles  fessa  moliris  gradus, 
o  fida  nutrix,  turbidam  frontem  gerens, 
et  maesta  vultus  ? ' ' 

Celerabat,  not  celebrabat,  because  it  is  "celeraret,"  not 
celebraret,  in  the  corresponding  passage  of  St.  Ambrose,  de 
Ahmhamo,  1  :  "  Quamvis  senilem  studio  celeraret  gradum." 


644-655. 


PALLIDA VIDI 


Pallida  morte  futura  (vs.  644). — Compare  Milton,  Par.  Lost, 
10.  1008 : 

.     .     .     ' '  60  much  of  death  her  thoughts 
had  entertained,  as  dyed  her  cheeks  with  pale." 

Ensemque  recludit  dardanium  (vv.  646-7). — Dido  kills 
herself  with  the  sword  with  which  she  had  been  presented  by 
Aeneas,  her  greatest  enemy,  and  on  the  bed  which  had  been  a 
fatal  bed  to  her  ("  quo  peril "),  exactly  as  Ajax  throws  himself 
on  the  sword  which  Hector,  his  greatest  enemy,  had  presented  to 
him,  and  which  he  fixes  upright  in  the  hostile  soil  of  Troy,  Soph. 
AjaXy  817  (Ajax  speaking)  : 

SupOV  fltV  avSpOS  EKTOpOS,    ^iVWV  fflOl 

fxaXiffTa  fxiffrfdevTos,  tx^^'^'^ov  6'  opav. 
■KeiTTjye  5'  ev  77;  ■n-oAe/uia  tt;  TptoaSi. 

NoN  Hos  QUAiRSiTUM  MUNUs  IN  usus  (vs.  647). — Compare 
Manil.  5.  548  (of  Andromeda)  : 

"  induiturqne  yinus  non  haec  ad  vota  paratos." 


826  AENEIDEA         [644-655  pallida— vidi 

Paulum  lacrymis  et  mente  morata  (vs.  649). — Compare 
Trissino,  La  Sofonisba  : 

"  poi  con  la  tazza  in  man,  sospesa  alquanto 
si  stette,  e  disse." 

Sopli.  P/n'l  359  (ed.  Brunck)  : 

eyai  S'  o  Sucr/xopos, 

DuM  FATA  DEUSQUE  SINEBA.NT  (vs.  651). — "Wagner,  not  con- 
tent with  ejecting  from  the  Heynian  text  sinebant  (the  reading 
not  of  Heyne  only  but  of  the  Modena  ed.  of  1475,  Bersmann, 
the  two  Stephenses,  the  Paris  ed.  of  1600,  the  two  Heinsii, 
La  Gerda,  and  Burmann),  and  substituting  for  it  sinebat,  takes 
credit  to  himself  for  the  substitution  as  for  a  restoration  of  the 
text  to  its  original  purity  ("  reposui  sinebat").  I  not  only  con- 
sider the  MS.  authority  for  sinebant  to  be,  even  on  Wagner's 
own  showing,  at  least  equal  to  that  for  sinebat  (the  Vatican 
Fragment  and  the  Palatine  being  for  the  former  reading,  the 
Medicean  for  the  latter),  but  prefer  sinebant  to  sinebat,  first, 
as  affording  the  simpler  and  more  natural  structure  ;  secondly, 
as  fally  supported  and  justified  against  Wagner's  criticism 
{Quaest.    Virgil.   8.   3.   a)   by  the   almost   exact  parallel,   AeiK 

6.  511  : 

"  sed  me/«te  mea  et  sceliis  exitiale  Laeaenae 
his  mersere  malis  ;  " 

and  thirdly,  as  the  reading  acknowledged  by  Donatus. 

Vixi,  ET  QUEM  dederat  cursum  fortuna  teregi  (vs.  653), 
—Not  /  have  lived  and  I  have  finished,  but  nry  life  is  over,  and  I 
have  finished.     Compare  2.  325  : 

.     .     .     "/w«»Ms  Troes,/?^)!  Ilium  et  ingens 
gloria  Teiicrorum," 

where  see  Rem.  Byron,  Letters  ;  "  I  will  work  the  mine  of  my 
youth  to  the  last  veins  of  the  ore,  and  then— good  niglit !  I  have 
lived,  and  am  content,''  where  there  seems  to  be  an  imitation,  if 
not  of  our  text,  at  least  of  the  Latin  use  of  the  perfect.  Com- 
pare also  10.  861  : 


r,n-600  PALLIDA— VIBl]  BOOK   IV.  827 

"  Rhoebe,  din  (res  si  qua  diu  niortalibiis  ulla  est) 
viximus  " 

["our  life  has  beeu  long  together:  to-day  it  ends"].  Tacit. 
A}in.  11.  37 :  "  suadebatqiie  ne  percussorem  opperiretur  [Messa- 
lina]  ;  transisse  r  it  con,  neque  aliud  quam  morti  decus  quaeren- 
dum,"  where  "transisse  vitapi"  is,  so  to  speak,  exactly  equivalent 
to  vixisse. 

QUEM  DEDERAT  CURSUM  FORTUNA. So  Cicp'O  il///o;^  95.- "  VeS- 

tras  vero  et  vestrorum  ordiuum  occursationes,  studia,  sermones, 
quemciinque  cursuni  foHuna  dederit,  secum  se  ablaturum  esse 
dicit."     Pind.  Hem.  h-  kl  (ed.  Boeckh)  : 

€;uoi  5'  OTTotav  aptrav 

€V   018"    OTl   XPOVOi    epitWV   TTfTTpOO/J.ei'aV  Te\((Tfl 

Et  nunc  magna  mei  sub  terras  ibit  imago  (vs.  654). — She 
consoles  herself  with  the  last  never-failing  consolation  of  the 
unhappy,  the  prospect  of  futurity.  Hope  expires  only  with  the 
last  breath,  and  no  one,  not  even  the  suicide,  is  ever  so  tired  of 
this  world  as  not  to  be  ready  to  begin  another.  Compare  Sil. 
15.  370  (of  Marcellus)  : 

.     .     .     ' '  cireumdata  post  quam 
nil  restare  videt  viitiis,  quod  debeat  ultra 
iam  supeyis,  magnum  secum  portare  sub  umbrax 
noiiwn  mortis  avet,'''' 

with  the  exception  of  the  one  word  "  mortis,"  the  sentiment  of 
Dido  and  of  universal  humanity.  Dido's  ghost  will  enter  Hades 
magna  because  Dido  in  her  life  has  been  magna,  has  revenged 
the  murder  of  her  betrothed  and  founded  a  great  city ;  but  Dido's 
ghost  will  not,  like  Marcellus's,  bring  with  it  to  Hades  "magnum 
nomen  mortis,"  because  Dido  has  not  died  fighting  for  her  country, 
but  ingloriously,  in  despair,  by  her  own  hand.  The  sentiment  of 
Dido  is  no  less  natural  than  common  to  all  that  was  eminent,  all 
that  was  great  and  good  in  antiquity.  Ancient  heroes  and  hero- 
ines, far  from  discovering  at  the  approach  of  death  the  vanity 
of  everything  earthly,  how  like  fools  or  silly  children  they  had 
lived  up  to  the  last  moment,  and  as  long  as  it  was  possible  ;  far 


828  AENEIDEA        [644-655  pallida— vidi 

from  giving  the  lie  with  their  last  breath  to  themselves  and 
their  whole  past  lives,  were  anxious,  vainly  indeed,  but  at  least 
honestly  and  consistently,  that  the  honours,  dignities,  and  tri- 
umphs they  had  earned  so  hardly  here  should  accompany  them 
into  their  imagined  existence  beyond  the  grave.  There  was  not 
one  of  them  who  was  not  solicitous  with  Dido  that  his  umbra 
should  be  magna,  not  one  of  them  who  would  have  thought  of 
casting  away  crown  and  sceptre  in  order  to  enter  Hades  a  ton- 
sured monk,  with  genuflexions  and  streaming  tears  and  clasped 
hands  pitiably  upraised  for  mercy,  only  too  happy  if  he  should 
be  allowed  to  take  his  place  beside  and  enjoy  for  ever  the  com- 
pany of  his  barber,  or  his  tailor,  or  the  slave  who  had  daily 
scoured  his  gardevohe.  Accordingly  we  find,  Aen.  12.  6J/.6,  the 
reflections  of  Turn  us  just  before  his  death  cast  in  the  same  mould 
as  Dido's  : 

.     .     .     "  vos  0  mihi  manes 
este  boni  ;  qiioniam  superis  aversa  voluntas, 
sancta  ad  vos  anima  atque  istius  inscia  culpae 
descendam,  magnorum  baud  unquam  indignus  avonim; " 

and  Polyxena,  Eurip.  Sec.  54-8,  about  to  be  sacrificed  to  the 
manes  of  Achilles,  refuses  to  have  her  hands  bound,  in  order 
that  she  may  not,  by  dying  like  a  slave,  forfeit  the  respect  due 
to  her  royal  blood  in  Hades : 

e\evdfpav  8e  fi  ,  us  e\€v6epa  Oavai, 

irpos  dewi/,  fifOfVTfs,  KTftvar''   fv  vsKpoKTi  yap 

SovAri  KfKXrjffdai,  ^a<Ti\i5  over,  aiffx^vofxai. 

A  curious  example  of  the  transition  from  the  heathen  to  the 
Christian  sentiment  is  afforded  by  Constantine  the  Great,  in  his 
dying  moments  sufficiently  Christian  to  bid  eternal  adieu  to  the 
purple,  and  sufficiently  heathen  to  await  death  in  splendid  and 
even  royal  vesture,  Euseb.  Eccl.  Hist.  U-  6^,  Q2 :  cug  8'  eirXtipovTo 
ra  hiovra,  Xainirpoig  Kai  (iaaiXiKOig  afi(f)itafxaai,  (^xxtroQ  eKXajuirovai 
rpoTTOv,  7rtpit(5aX\iTO,  eiri  XtVKOTaTt)  re  orrpwjuvrj  Siavtiravtro'  ovk 
tO^  aXovpyi^og  tTTiipavaai  OtXriaag.  KairtiTa  Tr}v  ^ujvr}v  avvxpioaag, 
i.v\api(TTt]piov  avtTrepire  tio  Btu)  Trpoaiv\^r)v'  peO^  r^v  tiDjje  Xtyoov' 
vvv  oXridH  Ao-ycii  paKupiov  oiS'  tpavTov'  vvv  Ttjg  aOuvaTOV  ^tur/c 
Tre(puvOai    a^iov'    vvv    tov    Bhov    ptrtiXrifpivat    (jxnTog    TmricrTtVKa, 


6d9-660  DIXIT— umbras]        BOOK  IV.  829 

with  the  omission  of  iMagna  the  very  w^rJs  of  Dido,  if  I  may 
so  say,  Christianised. 

Urbem  praeclaram  statui  ;  mea  imoenia  vidi  (vs.  655). — 
"  Possibly  there  may  be  an  implied  taunt  against  her  wandering 
lover,  whose  city  is  still  to  build,"  Conington.  I  think  not ; 
Dido  and  Aeneas  were  not  rivals,  and  Dido  was  too  dignified 
for  so  narrow-minded  a  taunt  at  so  solemn  a  moment.  If  she 
was  not,  it  is  a  fault  in  Virgil  not  to  have  made  her  so. 


059-660. 


DIXIT  ET  OS  impressa  toro  moriemur  inultae 
sed  moriamur  ait  sic  sic  iuvat  ire  sub  umbras 


Os  impressa  toro. — Not  merely  kissing  the  bed,  but  kissing  it  so 
■  as  to  hnnj  her  face  on  it,  pressing  her  face  down  upon  the  bed. 
Compare  Anthol.  Pal.  5.  lU  (epigr.  Eufini)  : 

y^avei  5'  ovk  aKpois  rois  x^'^^'^'-^'^  O'^^'  epiaaffa 
TO  (TTO/xa  Tr]v  4'^XV^  fS  ovvxt^y  avaya. 

Aristaen.  1.  16:  TncpiXt^Kev  ovrw  ir^yoa^vaa  fxuviKwg.  Petron. 
18:  "  Secundum  hanc  deprecationem  lacrymas  rursus  effudit, 
gemitibusque  largis  concussa,  tota  facie  ae  pectore  torum  meum 
prexsity  Apul.  Met.  8.  9  :  "At  ilia  [Charite]  ut  primum  maesta 
quieverat,  toro  faciem  impressa  etiam  nunc  dormiens,  lacrimis 
emaftantibus  decoras  genas  cohumidat."  Stat.  Theb.  5.  252  (of 
the  Lemnian  massacre)  : 

' '  hie  impressa  toris  ora,  extantesque  reelusis 
pectoribtis  eapulos,  magnarum  et  fragmina  Ininca 
hastaruni,  et  ferro  lacoras  per  corpora  vestes, 
crateras  pronos,  cpulasquc  in  caede  natantcs 
cemere  erat ' ' 

(where  "impressa  toris  ora"  are  the  faces  of  the  corjises  lying 
on  the  beds  face  downward).     Apul.  Florid.  3.  16  (of  the  state 


830  AENEIDEA        [659-660  dixit— umbras 

in  which  Philemon's  corpse  was  found)  :  "  lacebatque  incumbens 
toro  similis  cogitanti,  adhuc  manus  volumini  implexa,  adhuc  os 
recto  lihro  impressus,  sed  enim  iam  aniinae  vacuus,  libri  obli- 
tus  et  auditorii  securus"  (where  "  os  recto  libro  impressus"  is 
l7/iiig  with  his  face  on  the  open  book  or  writing).   Val.  Flacc.  2.  168  : 


'  oscula  iamque  toris,  iamque  oscula  postibns  ipsis 
ingeminant,  lacrimisque  iterum  visuque  morantur. 


Id.  8.  7 


' '  quosque  fiigit  complexa  toros 

atqiie  haec  impresso  gemuit  miseranda  ciihili.''^ 

Ovid,  Met.  10.  UIO  (of  Myrrha,  hiding  her  face  on  her  bed  for 
shame)  : 

.     .     .     "  exsiluit  gremio  furibunda,  toriwK^nQ 
ore  premens :  '  Discede,  precor,  miseroque  pudori 
parce,'  ait." 

Senec.  Here.  Oet.  3U'2  (Dejanira  speaking)  : 

.     .     .     "  Alcidae  toros 
moritura  certe  corpore  amplcctar  meo." 

Medea's  leave-taking  of  her  bed,  as  described  by  ApoUon.  lihod. 
4.  26,  is  less  impassioned  than  Dido's,  there  being  nothing  to 
correspond  with  impressa  : 

Kvaai   5'  iov  re  Aex"^  ''<■"  SiK\t5as  aixtportpttidiv 
(TTadfxovs,  Kai  roix'^"  ii^a(pi)(Ta.To'  X^P"''  '''*  fxaKpov 
pri^afxevrj  vKoKajxav,  daXafxa)  /xvrinri'U  /j,r]Tpi 
KaWnre  -rrapdevn^i'   aSiyr)  5'  oKo(pvpa.TO  (pwvri. 

Sic,  sic,  iuvat  ire  suh  umbras. — The  commentators  are  di- 
vided in  opinion  whether  the  words  sic  sic  belong  to  if  vat  or 
to  IRE,  Wagner  (1861)  joining  them  to  the  former  ("  adeo  sen 
tantum  iuvat  ") ;  La  Cerda,  to  the  latter  ("  Alii  placidius  miti- 
usque  morientur,  mihi  sic  ire  convenit,  truculenter  et  dire"). 
That  La  Cerda  is  right,  and  that  they  belong  not  to  iuvat  but 
to  IRE,  appears,  if  from  nothing  else,  at  least  from  the  "  sic  me 
vivere,  sic  iuvat  perire"  of  Martial  (12.  18).  Servius  was  of 
opinion  that  the  first  sic  asks  a  question  which  is  answered  by 


G59-660  DIXIT— umbras]         BOOK  lY.  831 

the  second :  "  Quasi  iuterrogatio  et  responsio  (sic  ?  sic)  ;  et 
placet  sic  inultam  perire,  et  hoc  earn  se  loco  intelligimus  percus- 
sisse.  Unde  alii  dicimt  verba  esse  se  ferientis."  I  think  the 
generally  received  opinion  is  the  correct  one,  viz.,  that  the 
second  sic  is  a  mere  repetition  of  the  first  for  the  sake  of  em- 
phasis, just  as  2.  644  : 

"  sic,  0  nic  positum  affati  discedite  corpus" 

(where  the  words  have  precisely  the  same  reference  as  in  our 
text,  viz.,  to  the  mode  of  a  near  and  imminent  death) ;  and  just 
as  Sidon.  ApoU.  I!j)i^t.  2.  10  : 

"ciirvorum  6inc  chonis  helciariorum, 
responsantibus  alleluia  ripis, 
ad  Christum  levat  amnicum  celeusma. 
sic,  sic  psallite,  nauta,  vel  viator  ;  " 

and  Sil.  9.  25  : 

"  ^'siccine,  sic,'  inquit,  '  grates  pretiumque  rependis, 
PauUe,  tui  capitis  ? '  " 

Peerlkamp,  quoting  Senec.  Here.  Oef.  8^5  (Dejanira  speaking)  : 

"  eat  per  artiis  ensis  exactus  meos. 
sic,  sic  agendum  est," 

observes  that  these  words  of  Seneca  confirm  the  opinion  men- 
tioned by  Servius,  that  Dido  stabs  herself  as  she  utters  the  words 
SIC  SIC  In  my  opinion  they  prove  the  very  contrary,  inasmuch 
as  Dejanira  does  not  kill  herself  while  uttering  her  ''sic  sic," 
but  only  approves  of,  or,  if  I  may  so  say,  fiats  her  previous  re- 
solution to  that  effect,  and  does  not  execute  the  resolution  until 
long  after.  In  like  manner  Dido  does  not  stab  herself  simulta- 
neously with  the  words  sic  sic,  but  in  those  words  approves  of 
her  previous  determination  to  die  in  that  particular  manner, 
expresses  the  pleasure  she  has  in  dying  in  that  manner.  There 
is  not,  indeed,  as  in  Dejanira's  case,  a  long  delay  between  the 
words  and  the  deed,  but  there  is  still  a  space  sufficient  effectually 
to  separate  the  former  from  the  latter.  Sic  sk;  accompanying, 
and  at  the  same  time  pointing  to,  the  actual  wound,  had  been 
too  parallel  to  the  "take  that,  take  that,"  which  accompanies  the 
blow  in  a  quarrel  between  two  schoolboys. 

UliNllY,  AENEIDIJA,   VOL.    U.  ,0,} 


8;32  AENEIDEA        [659-660  dixit— umbkas 

Sic  sic  iuvat  ire  sub  vmbras.— This,  this  preciselij  is  the  tea// 
I  like  to  die;  in  this  ntanner,  in  this 'very  'manner,  it  is  nil/ plea sn re 
to  die — meaning  by  her  own  hand,  with  that  very  sword,  on  that 
very  bed,  and  on  that  pyre.  How  entirely  the  words  sic  sic  in- 
dicate the  manner  of  the  death,  not  the  death  itself,  is  shown  no 
less  by  the  above-quoted  passage  of  Sidonius  than  by  the  fol- 
lowing of  Silius  (4.  507),  where  "  sic  sic"  can  be  nothing  but  the 
manner  of  life,  or  of  living : 

"at  til,  donata  tela  inter  Martia  luce, 
infelix  animae,  sic  nic  vivasc[iie,  tuoqiie 
des  iterum  hanc  laudem  nato  ;  nee  fine  sub  aevi 
o])petere  in  bello  detur,  cum  fata  vocabunt. 
puguantem  cecidisse  meum  est." 

Compare  Flor.  4. 18  (of  the  death  of  Cleopatra)  :  "  Ibi  maximos, 
ut  solebat,  induta  eultus,  in  differto  odoribus  solio,  iuxta  suum 
se  collocavit  Antonium,  admotisque  ad  venas  serpentibus,  sic 
morte,  quasi  somno,  soluta  est"  [in  this  manner  (viz.,  splen- 
didly dressed,  on  an  elevated  sofa,  near  M.  Antonius,  and  with 
aspics  applied  to  her  veins)  slie  died  as  placidly  as  if  she  was 
jailing  asleep],  also  Senec.  Thyest.  96  (umbra  Tantali  to  Me- 
gaera)  : 

"  quid  ora  terras  verbere,  et  tortos  ferox 
minaris  angues  ?  quid  famem  infixani  intiniis 
agitas  medullis  ?  flagrat  incensum  siti 
cur,  et  perustis  flamma  visceribus  micat. 
sequor. 
MECi.  bunc,  0,  furorem  divide  in  totam  domum. 
xic,  sic  ferantur,  et  suuni  infensi  invicem 
sitiant  cruorem.  sensit  introitus  tuos 
doniixs,  et  nefando  tota  contactu  boniiit." 

Id.  Here.  Fnr.  1210  (Hercules  recovering  temporarily  from  his 
madness,  and  meditating  suicide) :   . 

.     .     .     ' '  ilia,  quae  Pontuni  Scytben 
Symplegas  arctat,  bine  et  bine  vinctas  mauus 
distcudat  alto  :  cumque  revocata  vice 
in  so  coibunt  saxa,  quae  in  caelum  exprimunt 
actis  ntrimque  rupibus  medium  mare, 
ego  inquieta  montium  iaceam  mora, 
quin  structum  acervans  nemore  congesto  aggerem, 
cruore  corpus  impio  sparsum  cremo  ? 
sic,  sic  agendum  est.   inferis  reddam  Herculem." 


663-665  DixEEAT— MAxrsJ     BOOK  lY,  833 

luvAT  IRE  SUB  UMBRAS,  U  IS  (i pkasuve  to  die,  as  Georg.  3.  292, 
"  iuvat  ire  iugis,"  it  is  a  plmsnre  to  rove  over  the  hills.   Aen.  2.  27  : 

.     .     .     "  iuvat  ire,  et  Dorica  castra 
desertosque  videre  locos  littusque  relictum," 

it  is  a  pleasure  to  visit  the  Boric  camp.  The  words,  so  emphatic 
owing  to  the  repetition  of  the  sic,  and  to  the  phrase  used — not 
mori,  but  ire  sub  umbras,  as  if  she  was  not  dying,  but  setting 
out  on  a  journey — seem  to  be  something  more  than  a  mere  ap- 
proval of  her  previous  determination,  seem  to  be  a  shout  of 
triumph,  of  final  victory,  over  her  seducer : 

HAURIAT  HUNC  OCULIS  IGNEM  CRUDELIS  A«  ALTO 
DAKDANUS,  ET  NOSTRAE  SECUM  FERAT  OMIXA  MORJTIS. 

It  is  difficult  for  anyone  not  a  Eoman,  or  living  in  those  times 
of  prodigies,  omens,  and  direct  visitations  from  heaven,  to  esti- 
mate the  full  force  in  Roman  ears  of  these  last  words  of  Dido, 

With  Dido's  sic  sic  iuvat  ire  sub  umbras  compare  the  dy- 
ing words  of  Constantine  the  Great  as  recorded  by  Eusebius  (see 
above,  in  Eem.  on  verse  650) :  vw  aXi)Bu  Aoyw  /naKaoinv  oiS' 
efxavTov.  Compare  also  3.  606 :  "  hominum  manibus  periisse 
iuvabit." 


663-665. 


DIXERAT  ATQUE  ILLAM  MEJ)IA  INTER  TALIA  FERRO 
COLLAPSAM  ASPICIUNT  COMITES  ENSEMQUE  CRUORE 
SPUMANTEM  SPARSASQUE  MANUS 


The  actual  infliction  of  the  wound  is  omitted,  and  left  to  be  in- 
ferred, exactly  as  Amata's  actual  putting  of  the  rope  about  her 
neck  and  hanging  herself,  12.  603  : 

"  et  nodum  informis  leti  tvaha- nectit  ab  altu. 
ijHum  iladtm  mi.serae  postquam  accci  ere  Lutinue  ;  " 


334  AElSfElDEA     [663-665  uixebat — iiasus 

Eurydice's  actual  treading  on  the  snake,  being,  bitten  by  it,  and 
dying  in  consequence,  Georg.  h-  U58  : 

"immanem  ante  pedes  hi/drum  moritura  piiella 
servantem  ripas  alta  non  vldit  iu  herba. 
at  chorus  aequalis  Dryadum  vlamore  supremo 
impierunt  monies,''''  &c.  ; 

the  actual  discharge  of  the  arrow  by  Opis,  11.  860: 

"dixit,  et  auvata  volucrem  Tlu-eissa  sagittaUi 
deprompsit  pharetra,  corauque  infensa  tetendit,! 
et  duxit  loHf/e,  donee  cnrvata  coirent 
inter  se  capita,  et  manibus  iam  tangeret  aeqiiis, 
laeva  aciem  ferri,  dextra  nervoque  papillani. 
exfemplo  teli  str'idorem  aurasque  sonaufes 
andi'it  una  Arims,  haesitqiie  in  corpore  feiTimi ;  " 

and  the  actual  interrogation  of  Sin  on  by  the  Trojans  after  their 
curiosity  had  been  inflamed  to  the  highest,  2.  105  : 

"turn  vero  ardemus  scitari  et  quaerere  caasas, 
ignari  sc«lerum  tantorum  artisque  Pelasgae. 
prosequitur  pavUans,  et  ficto  pectore  fatur." 

Compare  Little  Red  Riding  Hood  :  "  The  poor  old  woman,  who 
was  still  confined  to  her  bed,  called  out :  '  Pull  down  the  bobbin 
and  the  door  will  open.'  What,  then,  was  the  poor  old  woman's 
fright,  instead  of  beholding  a  tender  and  beautiful  grandchild, 
to  find  it  was  a  ravenous  wolf,  who,  not  having  tasted  food 
for  several  days,  directly  sprang  upon  her  and  ate  her  up?" 
where  the  pulling  of  the  bobbin,  the  opening  of  the  door,  and 
the  entrance  of  Little  Eed  Eiding  Hood,  are  omitted  as  minu- 
tiae sufficiently  implied,  and  to  detail  which  would  only  delay 
the  narrative. 

Sparsas. — "  Conspersas ;  vide  supra  vers.  21,"  Forbiger.  I 
feel  convinced  that  this  interpretation  although  sufficiently 
grammatical,  cruore  being  supj)lied  to  sparsas  from  the  pre- 
ceding line,  is  yet  entirely  incorrect ;  first,  because  the  circum- 
stance that  Dido's  hands  were  sprinkled  (as  no  doubt  they  were) 
with  blood  was  too  minute  to  be  observed  by  her  attendants,  the 
pyre  being  very  lofty  (vv.  505,  645),  and  none  of  the  attendants 
being  upon  it  (vs.  685).   Secondly,  the  minute  circumstance  that 


663-665  DixEEAi — MAXus]      BOOK  lY.  335 

the  hands  were  sprinkled  would  be  more  properly  mentioned  in 
case  of  a  subsequent  inquiry  as  to  the  particular  mode  of  her 
death,  and  whether  or  not  she  had  been  her  own  executioner, 
than  on  the  very  first  instant  of  alarm.  Thirdly,  it  is  not  likely 
that  a  poet  of  Virgil's  good  taste  would  have  here,  in  the  very 
midst  of  his  great  catastrophe,  requested  his  reader's  attention 
to  two  different  kijids  and  degrees  of  bloodiness,  indicated,  ac- 
cording to  this  interpretation,  by  the  words  spumantem  and 
SPARSAS,  still  less  that  he  would  have  so  strongly  contrasted 
these  two  different  kinds  of  bloodiness  by  the  immediate  juxta- 
position of  the  two  terms.  I  therefore  understand  spars  as  to 
be  here  applied  to  manus  as  so  often  elsewhere  to  capilli  {ex. 
(/r.  "sparsis  Medea  capillis,"  Ovid,  Met,  7.  257),  and  to  mean 
hands  thrown  wide  from  each  other ;  lying  powerless  like  those 
of  a  dead  person,  one  here  and  another  there ;  and  so  Stany- 
hurst  (Lond.  1533)  : 

.     .     .  "  thee  swoord  al  bluddie  begoared, 
and  hands  outspreadmg  they  beheld." 

This  was  a  sign  of  what  had  happened  much  more  likely  to 
attract  the  attention  of  distant  spectators  than  any  sprinkling 
of  the  hands  with  blood.  They  saw  first  that  she  had  fallen 
collapsed ;  secondly,  they  saw  the  sword  spuming  with  blood ; 
thirdly,  they  saw  her  hands  (arms)  thrown  out ;  lying  without 
any  harmony  between  them,  aud  like  those  of  a  dead,  not  a 
living,  person.  I  think  it  is  this  meaning  which  is  contained  in 
the  latter  part  of  Servius's  gloss,  "  aut  perfusas  sanguine,  aut 
raorte  resolutas,"  and  in  the  first  part  of  Pomponius  Sabiniis's  ; 
"solutas  morte  vel  cruentatas;"  also  in  Lemaire's  "iactatas," 
and  in  Turgot's  "  tombantes ;  "  and  especially  in  the  "  extensas" 
which  I  find  interlined  above  sparsas  in  the  Gudian  No.  70. 
Compare  Statius,  AchiU.  2.  UUO  : 

*'  nam  procul  Oebalios  in  nubila  condcrc  discos, 
et  liqiiidam  nudare  palen,  et  sj)argere  caesti/s 
ludiis  erat  requiesque  mihi." 

►Sidon.  ApoU.  Carm.  5.  175  (ed.  Sirmondi)  : 

"doiifc  a<l  imfractmn  luotiic  iain  iamqiu'  it'lictii.s 
COTicita  tcr  spmsd  ivf^h  vcsliy;iii  poiiin.'' 


g36  AENEIDEA    [663-665  dixerat — manus 

And,  more  parallel  still,  Mart.  3.  82  : 

"  percurrit  agili  corpus  arte  tractatrix, 
manumque  doctam  sjxircfit  omnibus  membris." 

duint.  Bed.  8.  22 :  "  Non  quidem  licuit  mihi  in  illud  cubicu- 
lum,  conditorium  tuae  mortis,  irrumpere,  nee  super  earissima 
membra  prostratae  meis  vulnera  tua  tegere  visceribus :  quod 
solum  tamen  potui,  corpus,  quod  medicus,  quod  reliquerat  pater, 
hoe  sinu  misera  collegi,  ac  vacuum  pectus  frigidis  abiectisque 
visceribus  rursus  implevi,  sixtrsos  artus  amplexibus  iunxi,  mem- 
bra diducta  composui,  et  de  tristi  terribilique  facie  tandem  aegri 
cadaver  imitata  sum."     Val.  Flacc.  1.  420  : 

"  taurea  vuluifico  portat  caelataque  plum'bo 
terga  Lacon,  saltern  in  vacuos  ut  brachia  ventos 
mirgat ;  et  Oebalium  Pagaseia  puppis  alummim 
spectet,  secure  celebrantem  littora  hulo." 

8enec.  Here.  Oet.  206  : 

.     .     .  "  vidi,  A'idi 
miseranda  mei  fata  parentis, 
cum  letifero  stipite  pulsus, 
tota  iacuit  sparsas  in  aula." 

Lucan.  3.  98  : 

.     .     .    ' '  namque  igiiibus  atris 
creditur,  ut  captae,  rapturus  moenia  Romae, 
>        sparsMrusqiie  (ffos" 

(where  "  sparsmnis"  is  interpreted  by  Peerlkamp  {ad^Aen.  k-  ^1), 
not  sjyrink/e  (with  blood)  but  scatter,  disperse).  Eurip.  Aleest. 
Jf03  (ed.  Musgr.)  (the  son  of  Aloestis  over  his  dead  mother)  : 

irpoAiTTOvaa  5'  a/nou  ^lov, 
wp<paviffi  -rXaixoov. 
(56  yap,  iSe  ^Ki<papov ,  Kai 
Traparovovs  x*P«s 

["  resolutas  manus"  in  the  translation,  but  irapuTiivh)  is  pro- 
tendo,  porrigo].  Also,  exactly  parallel,  Alcim.  Avitus,  Poem. 
1.  90  (of  the  creation  of  man) : 

"  cxin  succiduum  porrecto  in  corpore  pectus 
xparii'd  ramosas  post  brachia  iovim  ixdiiwa"' 


663-665  DixERA^r— hands]      BOOK  IV.  837 

[scatters,  spreads  out,  viz.,  like  boughs].  Tlie  Italians  iiave  pre- 
served the  word  in  the  identical  sense,  as  Ajiosto,  Or/.  Far. 
2.  Ii9 : 

"  comincio  a  poco  a  poco  indi  a  levarse, 
coroe  siiol  far  la  peregrina  grue, 
(•he  cone  prkiia,  e  poi  veggiamo  alzarse, 
a  la  terra  vicina  im  braccio  o  due, 
e  quando  tutte  sono  a  1'  aria  sparne 
velocissime  mostra  1'  ali  sue." 

Ferro  collapsam. — Not  collapsed  on  the  sword,  in  which 
case  the  expression  would  have  been  inferrum  collapsam,  but 
collapsed  with  the  sword,  in  consequence  of  the  sicord  wound,  ex- 
actly as  Georg.  3.  Ji85  : 

"ossa  minutatim  morbo  collapm  trahebant" 

[collapsed,  )iot  on  the  disease,  but  in  consequence  of  the  disease]  ; 
and  Aen.  k..  679  : 

"  idem  ambas /e>vo  dolor,  atqiie  eadem  hora  tulisset  " 

[not  on  the  sword,  but  with  the  sword].  The  attention  of  Dido's  at- 
tendants is  first  drawn  by  the  sudden  collapse  or  sinking  down  of 
Dido :  COLLAPSAM  ASPiciuNT  (as  8.  584  :  "  collapsum  ferebant ; " 
4.  391 :  "  collapsa  membra  referunt ;  "  9.  708  :  "  collapsa  ruunt 
membra"),  ferro  being  added,  not  as  having  been  seen  by  the 
attendants,  but  in  order  to  explain  to  the  reader  the  cause  of  the 
collapse ;  the  attendants  then,  in  the  second  place,  observe  the 
sword  frothing  with  gore,  exsem  cruore  spumantem;  and 
lastly  (sure  sign  that  the  wound  has  been  fatal,  and  that  their 
mistress  is  in  a  dying  state) ,  the  hands  thrown  out  apart  from 
each  other,  one  in  this  direction,  and  one  in  that,  and  no  longer 
the  agents  of  a  will.  Thus  with  the  most  consummate  art  all 
the  particulars  of  the  stabbing,  and  even  the  stabbing  itself,  are 
omitted,  and  left  to  be  concluded  by  the  reader  from  the  conse- 
quences of  the  act,  which  alone  are  described. 


838  AETs^EIDEA    [065-675  it  clamor— tt.i 


665-675. 

IT  CLAMOR PETEBAS 


It  clamor,  &c.,  .  .  .  deorum  (vv.  665-671). — Compare  11.  36 
(of  the  death- wail  for  Pallas  renewed  when  Aeneas  enters  the 
apartment)  : 

' '  ut  vero  Aeneas  f oribus  sese  intulit  altis, 
ingentem  gemitura  tunsis  ad  sidei'a  tollunt 
pectoribiis,  maestoque  imnmgit  regia  luctu." 

Exod.  12.  30  :  "  And  Pharaoh  rose  tip  in  the  night,  he  and  all 
his  servants,  and  all  the  Egyptians  ;  and  there  was  a  great  cry 
in  Egypt ;  for  there  was  not  a  house  where  there  was  not  one 
dead" — no  exaggerated  or  merely  poetical,  but,  if  we  are  to 
judge  from  Eiisebius's  account  of  the  lamentations  of  the  ^oqv- 
(popoi  at  the  death  of  Constantine  the  Great,  a  plain,  truthful, 
matter-of-fact  pictm-e  of  the  lamentations  which  used  to  take 
place  at  the  death  of  a  beloved  sovereign,  EccJes.  Hist.  If.  65  : 
^opv(l>Of}Oi    fxtv    avTtKa    Kui    irav    to    twv    awixarorpvXaKwv   ysvoQy 
iaSnrag    Tnpippn^ujiivoi,    ac^iat;    rs    avrovg    pl^pavTig    ett'  i^a(povQ, 
rag    Ki<paXag    >jpa<T(TOv'    KWKXnovg,    <j)U)vag,    otuwyaig    0    apa    Kai 
ftoaig  acpiivng'  tov   Sectttotj]!/,   tov  kvjjiov,  tov  (5a<nA£a,  ov^  oia 
SeairoTiiv,  Trarepa  S'  wCTTrtp,  yvi}(Ti(t)v  TraiBwv  SiKtiv,  avuKaXovfjiivoi 
.   .    .   eKctoTov   Tt   irtv^og    idiov    iroiovnivov,    avTOv    re    KOirrovTog, 
uifTdvii  TOV  KOLvnv   mrcivTwv  ayaOov  Trig   avTtov  n^rjpjj/tffoi;  ^w»/c- 
So  natural  to  the  human  mind  is  a  burst  of  despairing  sorrow 
at  the  moment  a  beloved  friend  or  relative  expires,  at  the  first 
sight  of  the  lifeless  remains,  even  on  the  first  news  of  the  deatli, 
that  it  has  been  and  still  is  thought  necessarj'  in  many  countries 
to  simulate  such  sorrow  where  it  is  not,  nay,  even  where  it  can- 
not and  ought  not  to  be  felt.     If  the  simulated  hired  sorrow 
is  impressive — and  who  that  has  ever  heard  the  Irish  keenagh 
borne  on  the  wind  along  a  mountain's  side  in  Connemara  or 
Donegal  will  say  tliat  it  is  not  ? — how  impressive  must  not  the 


665-675  IT  CLAMOR— PET.]     BOOK  lY.  839 

real  death- wail  be,  the  genuine  burst  of  sorrow,  when  at  mid- 
night it  strikes  for  the  first  time  from  the  very  chamber  of 
death,  and  from  beside  the  yet  warm  corpse,  on  the  ear  of  the 
traveller  in  Egypt  or  the  still  farther  east  ?  See  Whately's 
Ragged  Life  in  Egypt,  p.  199  :  "  It  happened,  on  the  first  night 
of  our  settling  in  Bab-el-Bahar,  that  'about  midnight'  there  was 
a  *  great  cry,'  for  in  a  neighbouring  house  one  was  just  dead. 
No  one  who  heard  that  sudden  cry  breaking  the  deep  stillness 
of  night  can  ever  forget  its  thrilling  effect.  Then  came  the 
piteous  wailing  that  seemed  to  speak  of  sorrow  without  hope  : 
the  mother  of  the  family  was  taken,  and  the  children's  shrieks 
and  sobs  mingled  with  the  plaintive  cry  of  '  Oh,  Aneeseh ! 
Aneeseh ! '  from  the  sisters  or  friends,  who  vainly  called  on 
her  who  could  no  longer  answer  them — who  had  no  longer  a 
name  on  earth  ! "  The  testimony  is  unexceptionable,  inasmuch 
as  it  is  the  testimony  not  of  a  friend,  but  of  an  enemy,  of  a  re- 
ligionist whose  religion  has  achieved  so  complete  a  victory  over 
human  feeling  as  not  only  to  offer  "hearty  thanks  "  to  Almighty 
Grod  for  every  brother  or  sister's  death,  but  to  pray  at  the  same 
time  that  the  survivors  may  follow  with  as  little  delay  as  con- 
venient. See  Church  of  England  office  for  the  burial  of  the  dead: 
"  We  give  Thee  hearty  thanks,  for  that  it  hath  pleased  Thee  to 
deliver  this  our  brother  out  of  the  miseries  of  this  sinful  world ; 
beseeching  Thee  that  it  may  please  Thee  of  Thy  gracious  good- 
ness shortly  to  accomplish  the  number  of  Thine  elect  and  to 
hasten  Thy  kingdom,"  &c. 

FoEDAXs  (vs. 673;. — Sjjoiiing,  making  ugly,  deforlnans.  See 
Eem.  on  3.  241. 

Fraude  petebas  (vs.  675)  =  fraude  aggrediebaris  ;  aitack- 
edd  with  a  cheat,  i.  e.,  cheatcdst,  exactly  as  12.  359,  "  bello 
petisti,"  attackedst  with  war,  i.  e.,  madest  irar  against.  The  use 
of  petere  in  the  sense  of  attack  is  common,  as  11.  9  : 

.     .     .     "  bis  sex  thoraca  petitiim 
perfossumquc  locis." 

6.  395  :  "  in  vincla  petivit  "  [attacked  in  order  to  make  prisoner, 
made  prisoner].     Cic.  in  Cafil.  1.  5:  "Nunc  iaiu  a]iorto  roin]iub- 


840  AENEIDEA  [679-685  idem— legam 

licam  universam  petis :  templa  deorum  immortalium,  tecta  urbis, 
vitam  omnium  civium,  Italiam  [denique]  totam  ad  exitium  ac 
vastitatem  vocas."  Ibid.  1.  6  :  "  Quot  ego  tuas  lyeUUones  ita 
coniectas,  ut  vitari  posse  non  viderentur,  parva  quadam  declina- 
tione  et,  ut  aiunt,  corpore  eifugi ! "  in  the  last  of  which  passages, 
"petitiones"  is  as  nearly  as  possible  the  jL>as5^s,  thrusts  of  our 
modern  "  art  of  defence." 


679-685. 

IDEM  AMBAS  FERRO  DOLOR  ATQUE  EADEM  HORA  TULISSET 
HIS  ETIAM  STRUXI  MANIBUS  FATRIOSQUE  VOCAVI 
VOCE  DEOS  SIC  TE  UT  POSITA  CRUDELIS  ABESSEM 
EXSTINXTI  ME  TEQUE  SOROR  POPULUMQUE  PATRESQUE 
SIDONIOS  URBEMQUE  TUAM  DATE  VULNERA  LYMPHIS 
ABLUAM  ET  EXTREMUS  SI  QUIS  SUPER  HALITUS  ERRAT 
ORE  LEGAM 


VAlt.  LECT.  (vs.  682). 
EXTINXI I  "In  veteribus  fere  omnibus  exemplaribus  extinxi  prima  persona 

legitur,"  Pierius.    HI  La  Cerda  (text) ;  D.  Heins.;  N.  Heins.  (1670) ; 

Philippe. 
EXTiNXTT  or  EXSTINXTI  I  Vat.,  Pal.  Ill  Serv.  (Daniel,  Lion) ;  P.  Manut. ; 

La  Cerda  (comm.) ;  Heyne  (exstinxsti)  ;   Wagn.  (ed.  Heyn.,  and  ed. 

1861);  Haupt;  Ribb. 

C 
The  Medicean  has  EXTLNXITI,  with  the  XI  and  the  final  I  crossed  out  with 

red  ink. 

VAR.  LECT.  \_punct.'\  (vv.  683-4). 
DATK  VTJLXERA  LYMPHIS,  ABL.     Ill  ConingtoQ. 

DATE,  TULXERA  LYMi-His  ABL.    Ill  P.  Mauut. ;  D.  Heins. ;  Haupt;  Wagn. 

{Praest.);  Ribb. 
DATE  TULNERA  LYMPHIS  ABL.    I  Vaf.,*  Pa!.,  Mid.    Ill  N.  Heius.  (1670). 


*  BoUari's;  statement,  that  in  the  A'alican  Fragment  there  in  a  p(iuit  after  date, 
is  ineorrcet. 


679-685  IDEM— legam]  BOOK  IT.  841 

Idem  ambas  ferro  dolor  atque  eadem  hora  tulisset. — 
Compare  Heliodor.  AetJiiop.  8  (ed.  Bipont.,  p.  254)  (Theagenes 
to  Chariclea)  :  uOi  yt  uf^ia  Kar  ajuKJiOTtpujv  (cat  Bavarov  iva  kul  iv 
wpa  fiia  KUTaSiKafftif)',  tog  ouSf  TtXtvTrjv  av  tovto  tf/tjuiji',  aXXa 
l^Kuij  TravTwr  kcikwv  avunavXav. 

His  etiam,  &c.,  .  .  .  abessem. — So  Argia,   over  the  dead 
body  of  Polynices,  Stat.  T/ieb.  12.  336  : 

.     .     .     ' '  ipsa  dedi  bellum,  maestumque  rogavi 
ipsa  patrem,  ut  talem  riunc  te  complexa  tenerem." 

Crudelis. — I  have  uo  doubt  that  Wagner  (ed.  Heyn.)  errs 
in  referring  crudelis  to  Dido  ;  (1),  Because  by  its  very  posi- 
tion, immediately  before  abessem,  crudelis  is  prima  facie  pointed 
out  as  the  nominative  to  that  verb,  'from  which  it  cannot  be  sepa- 
rated without  placing  both  before  and  after  it  a  pause  that  in  no 
small  degree  impairs  the  harmony  of  the  versification.  (r8),  be- 
cause CRUDELIS  being  referred  to  i)ido,  Anna's  lamentation  con- 
sists of  an  uninterrupted  series  of  accusations  of  her  sister,  not 
broken  even  by  so  much  as  one  single  expression  of  that  self- 
reproach  which  is  so  natural  to  tender  grief.  (3),  because  the 
change  in  the  structure  from  questions  and  wishes  addressed  to 
her  sister  (hoc  illud,  germana,  fuit  .  .  .  parabaxt  ?  .  .  . 
sPREvisTi  ?  .  .  .  voc ASSES  ;  .  .  .  tulisset)  to  questions  ad- 
dressed to  herself  (sTRuxi  P  .  .  .  vocAvi?)  shows  that  there  is 
at  the  latter  words  a  complete  transition  of  thought,  and  that 
Anna  here  passes  from  the  reproach  of  her  sister  to  the  reproach 
of  herself  :  his  etiam  struxi  manibus  (sc,  ego),  &c.  To  have 
counteracted  and  made  of  no  effect  this  natural  and  exquisitely 
pathetic  self-reproach  by  mixing  up  with  it  a  reproachful  apos- 
trophe to  Dido  would  have  been  unworthy  of  Virgil's  art,  and 
the  more  unworthy  because  unnecessary.  Dido  having  been 
sufficiently  reproached  already.  And  (4),  because  crudelis 
(which,  as  an  invocation  of  Dido,  would  have  been  better  placed 
somewhere  near  the  beginning  of  the  sentence,  at  a  distance  sciz. 
from  sic  te  ut  posita  abessem,  see  (3)  abcne)  is  placed  exactly 
in  the  position  in  which  it  sh(nild  be  placed  if  referred  by  Anna 
to  herself,  viz.,  so  as  not  only  to  In-'iwj:  tlii>  verb  niid  its  nomina- 


842  AENEIDEA  [679-685  idem— legam 

tive,  the  reproacli  and  its  cause,  as  close  as  possible  together,  but 
(see  Eem.  on  2.  552)  so  as  to  afford  this  beautiful  and  I  believe 
opt  hitherto  observed  implication  :  "  I  might  have  built  the  pile 
for  thee ;  I  might  have  invoked  the  gods  for  thee  ;  I  might  have 
aided  thee  to  die ;  but  not  to  share  thy  death  with  thee,  that 
indeed  was  cruelty."  For  all  these  reasons  I  take  part  with 
Donatus,  Yoss,  and  Heyne,  and  without  hesitation  refer  cru- 
DELis  to  Anna,  against  Wagner,  who  himself  suggests  a  suiR- 
cient  justification  of  her  self-reproach  :  "  ut  Anna  more  graviter 
dolentium  culpam  fortunae  [I  would  rather  have  said  '  culpam 
fraudis  Didus,'  see  verse  675]  in  -se  transferat,  ac  si  ipsa  in  culpa 
esset."     Compare  Silius,  8.  65  : 

"  iixis  inimica  siblque 
quod  se  non  dederaf  comitem  in  suprema  sororV^ 

(where  "  sibi "  is  applied  like  Virgil's  crudelis).     Id.  13.  655  : 

.     .     .     ' '  nam  cur 
ulla  fuere  adeo  quibus  a  te  saevus  aliessem, 
momenta  ? ' ' 

Also  the  application  to  herself  of  the  epithet  dura  by  Turnus's 
sister,  Aeii.  12.  873.  Macduff's  {Macbeth,  act  4,  sc.  3),  "  and  J 
must  be  from  thence  ! "     Claudian,  Rajyt.  Pros.  3.  1^20  : 

.     .     "  ego  te,  fateor,  crudelis,  ademi, 
quae  te  deserui,  solamque  instantibus  ultro 
hostibus  exposiii,'''' 

Sic  te  ut  posita. — "  Exanimata,"  Servius,  Forbiger ;  while 
Wagner  refers  to  2.  644,  where  his  comment  is  :  "  'Sic  positus' 
(ut  2.  681)  quemadmodum  mortui  solent,  rectus  extentusque ; 
Eurip.  Ripp.  797  : 

opQwcrcLT   eKTeivovres  aOKiov  veKvu. 

But  Dido  was  not  dead,  still  less  was  she  stretched  and  laid  out; 
she  was  only  dying.  Postta,  therefore,  has  not  here  this,  if  I 
may  so  say,  its  technical  meaning,  but  only  its  general  ordinary- 
meaning,  oi  placed  or  laid ;  sic  posita,  so  2)laced,  so  laid,  in  this 
situation,  exactly  as  l^cl.  2.  5U  : 

"  et  vos,  0  laiiri,  carpam,  ot  te,  proxima  myvte  : 
nic  posit ae  qiioniam  siiavff  misretip  odores," 


679-685  iDEii— legam]  BOOK  IV.  843 

"  sic  positae,"  so  placed,  viz.,  as  you  arc  in  this  nosegay ;  sic 
POSIT  A,  so  lolaced,  viz.,  as  you  are  here  on  this  couch  in  yoiiY  blood; 
and  2.  644:  "sic  o!  sic  positum,"  so,  o!  so  placed,  viz.,  here  ichere 
I  am  laid,  here  where  I  lie  awaiting  death.     See  Eem.  on  2.  644. 

EXTINXTI  TE  MEQUE,  SOROR,  POPULUMQUE  PATRESQUE  SIDONIOS 

URBEMQUE  TUAM. — Compare  Epitom.  lUados,  1055  (of  tlie  fire  of 
Hector's  funeral  pyre)  : 

' '  toUitur  et  iuvenum  magno  cum  munuure  clamor 
flebilis,  ardebat  Jlamma  namque  Ilion  illa,''^ 

one  of  the  fine  thoughts  so  abundant  in  the  Epitome  Iliados,  a 
work  nevertheless  little  known  or  esteemed ;  nay  worse,  cried 
down  even  by  its  own  editors,  whether  because  it  contains  none 
of  those  forced,  highly  artificial  forms  of  expression,  those  "  ex- 
quisite dicta,"  as  they  are  called  by  Heyne,  which  it  is  the  fash- 
ion to  admire  in  Virgil,  or  because  few  poems  of  equal  length 
in  any  language,  ancient  or  modern,  contain  so  many  easy- 
fiowing,  smooth,  unconstrained,  unostentatious  verses,  it  is  not 
easy  to  say,  nor  is  it  much  matter.  The  poem,  universally  read 
and  admu-ed  in  the  so-called  dark  ages,  is  either  unknown  or 
by  those  few  by  whom  it  is  known  despised  in  these  soi-disant 
bright,  these  ages  which  so  lose  themselves  in  admiration  of  the 
fantastic,  tortured  and  torturing  phraseology  of  Hiawatha  and 
the  Idylls  of  the  King,  and  which  crown  Longfellow  and  Tenny- 
son with  laurel. 

That  the  true  reading  is  not  exstinxi,  but  extinxti  or  ex- 
STiNXSTi,  is  shown  by  the  numerous  parallels,  as  Eurip.  Orest.lOo 
(Electra  speaking) : 

(davfs,  edavfs,  cu 

TSKOfjLfva  |U€  fxanp,  atro  S'   ooKecras 
Trarepa  reKva  t€  raSi  crediv  a<p'  ai/xaros' 
oXofifd'  taoveKves,  oXo/meda. 

Soph.  Antig.  I/.7^2  : 

7j5    ovv  BavfiTai,  Kai  davova    o\ei  riva. 

Ibid.  8U  •• 

lo)  SvcnroT/xwu 
KatTLyv7]Te  yafittiv  Kvprjffas, 
Oauuiv  er'  ovaav  k  aniv ape  s  /ue. 


844  AENEIDEA  [679-685  idem— lecxAM 

Id.  Ajax,  900  (chorus  of  socii  from  Salamis  apostrophizing  Aj  ax, 
who  has  just  killed  himself)  : 

wfioi  ejj.a)v  voffrcav 

oifjLOi,   KaTeire(pves,    apa^,  ** 

TavSf  avvvavTOLV,  oo  roKas. 

Id.  Electr.  808 : 

OpecTTa  <pi\Ta9\  cos  /x    aircoXeffas  davtav. 

Epigram  cited  by  La  Cerda:  tKrai/ec  wc  tBuvec. 

Date  vulnera  lymphis  abluam. — "  Pro  vulgari  oratione 
date  lymj)has,  quibus  vulnera  abluam,^'  Wagner  {Praesf.)  This 
is  neither  the  structure  nor  the  meaning.  Anna  does  not  ask 
for  water,  but  leave  to  wash :  date  ut  abluam,  alloiv  me  to  wash; 
DATE  \_aliow  me']  ut  abluam,  et  ut  legam.  Compare  Prudent. 
Contra  Si/mm.  2.  731  : 

.     .     .     ' '  date  vincula  demam 
capthas  gregibus." 

Id.  Perideph.  U-  193  : 

"  oos  pio  fletu  date  perluamus 
marmorum  sulcos,  quibus  est  operta 
spes,  ut  absolvam  retinaculorum 
vincla  meorum." 

And  so  Servius,  in  the  second  of  his  two  explanations :  "  date  : 
aut  aqiiam,  aut  date,  id  est  permittite"  (cod.  Dresd.). 

EXTREMUS    SI     QUIS    SUPER    HALITUS    ERRAT    ORE    LEGAM. 

"  Non  est  hue  trahendus  mos  ille,  quo  os  admovebant  carissimi 
morientibus,  ut  extremum  eorum  spiritum  excipere  viderentur," 
Gossrau.  "  Grossrau  rightly  remarks  that  Anna's  wish  to  pre- 
serve the  last  spark  of  life  in  her  sister  is  not  to  be  confounded, 
as  it  has  been  by  the  commentators  from  Servius  downwards, 
with  the  custom  of  receiving  in  one's  mouth  the  last  breath  of  a 
dying  person,"  Conington.  Both  commentators  have  entirely 
mistaken  our  author's  meaning.  Anna's  extremus  si  quis 
SUPER  HALITUS  ERRAT,  ORE  LEGAM  indicates  uo  attempt  on  the 
part  of  Anna  "  to  preserve  the  last  spark  of  life  in  her  sister." 
How  could  it  ?  how  could  Anna's  collecting  in  her  mouth  the 


679-685  IDEM — lkgam]  BOOK  lY.  845 

last  breath  of  her  sister  tend  to  prolong  her  sister's  life,  benefit 
her  sister  in  any  way  ?  On  the  contrary,  Anna  has  no  doubt 
her  sister  is  dying,  sees  plainly  that -she  is  dying,  and — to  apply 
to  Anna,  mutatis  mutandis,  the  words  of  Cicero  [in  Verrem,  5  (ed. 
Lamb.,  p.  207) :  "  Matres  miserae  .  .  .  quae  nihil  aliud  orabant 
nisi  ut  filiorum  extremum  spiritum  sibi  ore  excipere  liceret") — 
*'  soror  misera  nihil  aliud  orabat  nisi  ut  sororis  extremum  spiri- 
tum sibi  ore  excipere  liceret."  Neither  is  there  in  the  case  of 
Hylonome  and  Cyllarus,  Ovid,  Met.  12.  U^k  : 

"  impositaque  manu  vulnus  fovet ;  or^que  ad  or  a 
admovet ;  atque  animae  fugienti  obsistere  tentat," 

the  case  referred  to  by  Gossrau  and  Conington,  any  evidence  that 
Anna's  "  extremum  halitum  ore  legere "  was  an  attempt  to 
preserve  the  last  spark  of  life  in  her  sister,  any  attempt  of  the 
kind.  Hylonome  aj)plies  her  mouth  to  the  mouth  of  Cyllarus 
("ora  ad  ora  admovet")  who  she  sees  is  dying  ("morientes  exci- 
pit  artus"),  not  with  the  view  of  prolonging  or  saving  his  Kfe, 
but  with  the  view  of  receiving  into  and  preserving  in  herself 
(in  her  own  body)  his  last  breath.  In  this  sense,  and  in  this 
sense  only,  Hylonome  "  animae  fugienti  obsistere  tentat,"  op- 
poses herself  to  the  "fugienti  animae"  of  Cyllarus,  and  tries  to 
receive  it  into  and  preserve  it  in  herself,  tries  ("obsistere  tentat,'''' 
not  obsistit),  because  the  actual  receiving  into  and  retaining 
in  the  body  another  person's  expiring  breath  is  impossible,  can 
only  be  attempted,  cannot  be  effected,  as  correctly  observed  by 
Donatus,  anticipating  Servius  in  the  only  true  interpretation  of 
our  text :  "  '  observare  \_lege  servare]  enim  volo  exeuntem  spiri- 
tum ; '  ideo  hoc  dixit,  quia  hunc  earissimi  eolligere  ge  posse  arbi- 
trantur^  licet  teneri  non  possit."  Nor  in  like  manner,  in  the 
case  of  St.  Ambrose  and  his  dying  brother  Satyrus  was  there 
any  attempt  on  the  part  of  the  saint  to  "  preserve  the  last  spark 
of  life"  in  his  brother.  If  he  blew  into  his  dying  brother's 
mouth,  and  received  his  dying  brother's  breath  into  his  own,  it 
was  not  that  he  expected  to  give  or  receive  physical  corporeal 
benefit :  it  was  for  the  sake  of  closer  spiritual  uniop ;  it  was  in 
order  to  be  spiritually  united  with  his  brother  in  his  death,  as 


846  AENEIDEA  [679-'68o  idem— legam 

he  had  been  spiritually  united  with  him  in  his  life,  to  identify 
himself  spiritually  with  his  brother,  to  be  one  with  his  brother  at 
the  moment  of  his  brother's  death,  as  he  had  been  spu-itually 
identified  with  his  brother,  one  with  his  brother  so  long  as  his 
brother  lived.  More  he  knew  was  impossible,  "  et  extremum 
spiritum  ore  relegebat,  ut  consortium  mortis  hauriret."  That 
very  act  which,  according  to  Grossrau  and  Conington,  Anna 
performed  towards  her  sister,  with  the  view  of  preserving  in 
her  the  last  spark  of  life,  S.  Ambrose  performed  towards  his 
dying  brother  with  the  view  of  having  a  spiritual  fellowship 
with  him  in  death  ("ut  consortium  mortis  hauriret").  The 
whole  passage  is  so  touching,  so  redolent  of  the  tenderness 
with  which  the  dying  was,  sometimes  at  least,  regarded  by  the 
surviving  relative  in  times  which  so  manj^  coeval  with,  and  all 
but  assistants  at,  the  late  Franco- Grallic  horrors  are  pleased  to 
caJl  uncivilized,  that  I  feel  I  only  do  justice  to  those  times  and 
that  great  man  St.  Ambrose,  when  I  transcribe  it  at  full  length, 
S.  Ambros.  de  excessu  fratris  siii  Saf//ri,  1,  §  6  (ed.  Monach. 
Benedict.  1686)  :  "  in  isto  enim  corpore,  quod  nunc  exanimum 
iacet,  praestantior  vitae  meae  functio  ;  qma  in  hoc  quoque  quod 
gero  corpore  uberior  tui  portio.  Atque  utinam  ut  memoriae,  ut 
gratiae,  ita  etiam  vitae  tuae  hoc  quidquid  est,  quod  spiramus, 
spirare  possemus,  dimidiumque  meorum  decideret  temporum, 
quod  ad  tuorum  proficeret  usmn  !  Par  enim  erat,  ut  quibus 
indivisimi  semper  fuit  patrimonium  facultatum,  non  esset  vitae 
tempus  divisimi :  vel  certe  qiu  indistincta  semper  habuimus  vi- 
vendi  consortia,  non  haberemus  distincta  moriendi."  Ibid.  ^9  ; 
"  nihil  mihi  profuit  ultimos  hausisse  anhelitus,  nihil  flatus  in  os 
inspirasse  morienti ;  putabam  enim  quod  aut  tuam  mortem  ipse 
susciperem,  aut  meam  vitam  in  te  ipSe  transfunderem.  0  infe- 
licia  ilia,  sed  tamen  dulcia  suprema  osculorum  pignora  !  0 
amplexus  miseri,  inter  quos  exanimum  corpus  obriguit,  halitus 
supremus  evanuit !  Stringebam  quidem  brachia,  sed  iam  perdi- 
deram  quem  tenebam  ;  et  extremum  spiritum  ore  relegebam  ut 
consortium  mortis  haurirem.  Sed  nescio  quomodo  vitalis  ille 
mihi  halitus  factus  est,  et  maiorem  gratiam  in  ipsa  morte  redo- 
lebat.     Atque  utinajn  si  tuam  nequivi  meo  spiritu  vitam  produ- 


691-703  TEH— soLvo]  BOOK  IV.  847 

cere,  vel  ultimi  anhelitiis  tui  vigor  transfundi  potuisset  in  meam 
mentem,  et  illam  tui  animi  puritatem  atque  innocentiam  noster 
spirasset  affectus !  Hanc  mihi  hereditatem,  frater  carissime,  re- 
iiquisses,  quae  non  lacrymabili  dolore  percuteret  affectum,  sed 
memorabili  gratia  commendaret  heredem." 


691-703. 

TER  REVOLrTA  TORO  EST  OCULISQUE  ERRANTIBUS  ALTO 
CiUAESIVIT  CAELO  LUCEM  INGEMUITQUE  REPERTA 
TUM  lUNO  OMNIPOTENS  LONGUM  MISERATA  DOLOREM 
DIFFICILESQUE  OBITUS  IRIM  DEMISIT  OLYMPO 
QUAE  LUCTANTEM  ANIMAM  NEXOSQUE  RESOLVERET  ARTUS 
NAM  QUIA  NEC  FATO  MERITA  NEC  MORTE  P  ERIE  AT 
SED  MISERA  ANTE  DIEM  SUBITOQUE  ACCENSA  FURORE 
NONDUM  ILLI  FLAVUM  PROSERPINA  VERTICE  CRINEM 
ABSTULERAT  STYGIOQUE  CAPUT  DAMNAVERAT  ORCO 
ERGO  IRIS  CROCEIS  PER  CAELUM  ROSCIDA  PENNIS 
MILLE  TRAHENS  VARIOS  ADVERSO  SOLE  COLORES 
DEVOLAT  ET  SUPRA  CAPUT  ASTITIT  HUNC  EGO  DITI 
SACRUM  lUSSA  FERO  TEQUE  ISTO  CORPORE  SOLVO 


Alto  quaesivit  CAELO  LUCEM. — Lookecl  up  to  the  sky,  to  have  a 
last  view  of  the  light  she  was  leaving  for  ever.  Compare  Stat, 
Theh.  8.  650 : 

.     .     .     "  ilium  \ma.m,  nefflecfo  Itonine  caelt, 
aspieit,  et  vultu  non  exsatiatur  amato  ;^' 

and  Silv.  5.  1.  173  : 

.     .     .     ' '  illam  aegris  circumdat  f ortiter  ulnis 
imniotas  obvorsa  genaa ;  nee  sole  supremo 
lumina,  sed  dulci  mavult  satiare  marito." 

HENRY,  AKNEIDEA,  VOL.  II.  .jG 


8-18  AENEIDEA  [691-703  tkk— solvo 

Sil.  6.  10  : 

.     .     .     "  nee  cernere  deerat 

friistra  soinineciim  quaermUii  luinina  caelum.'''' 

Ovid,  Triiit.  h.  2.  US  (to  his  wife)  : 

"  su2)7rnio(\nG  die  notum  spectant'ia  caelum 
texissent  digiti  lunnua  nostra  tui." 

Ammian.  IG,  19  :  "  Alii  semineees,  labente  iam  spiritu,  Inciti 
muram  oeulis  morientibus  inquirehanf.'''  Ugo  Foscolo  {Dei  Sejtol- 
c/iri)  : 

^' g\i  occhi  id  MOm  cci  can  morcndo 
il  sole,  e  tutti  1' ultimo  sospiro 
mandano  i  petti  alia  fuggcntc  lucc^'' 

Gray,  lih'(jil  i»  (i  count rij  churcJiyanl : 

"  for  who,  to  dumb  forgetfulness  a  pvey, 
tliis  pleasing,  anxious  being  e'er  resigned, 
left  the  warm  ^jrecincts  of  the  cheerful  day, 
nor  cast  one  loug'mg,  linger  big  look  behind  V 

Ingp^mthtque  reperta. — Groaned  deeply,  the  sight  of  the 
light  bringing  back  vividly  to  her  mind  the  troubles  she  had 
had  in  it.  So  rapidly  does  our  author  pass  from  point  to  point 
(''  summa  fastigia  sequitur")  that  the  reader  is  left  to  make  out 
for  himself  the  delicate  connexions.  Tired  and  disgusted  with 
the  world  as  Dido  is,  she  cannot  die  without  taking  a  last  view 
of  that  light  in  which  she  had  once  been  so  happy.  The  sight 
of  the  light,  however,  serves  only  to  bring  back  with  increased 
distinctness  the  recollection  of  her  misfortunes ;  and  with  a  deep 
groan  she  closes  her  eyes  again  and  dies.  It  is  the  dying  human 
being  who  oculis  errantibus  quaesivit  alto  caelo  lucem;  it 
is  individual  Dido  who  ingemuit.  There  is  no  so  touching  word 
in  the  whole  Aeneid  as  this  ingemuit,  placing  as  it  does  before 
the  mind  capable  of  such  sympathies  the  whole  heart-rending 
history  in  a  single  retrospective  glance.  Show  me  anything  at 
all  like  it  in  the  Iliad. 

But,  I  am  asked,  if  this  is  so  judicious  in  the  poet,  if  to  groan 
on  the  last  view  of  the  light  and  die  without  saying  a  word  is  so 
touching  in  Dido,  how  does  it  happen  that  Mezentius,  after  a 


091-703  TEK— soLvo]  BOOK  IV.  849 

similar  last  view  of  the  light,  makes  a  pretty  long  speech  ?  The 
death  of  Mezentiiis  is  scarcely  less  touching  than  that  of  Dido 
— in  some  persons'  minds  very  much  more  touching — yet  in  this 
important  respect  the  conduct  of  the  poet  has  been  totally  dif- 
ferent. I  reply  :  the  essential  difference  of  conduct  is  owing  to 
the  essential  difference  of  circumstances.  Dido  has  come  to  the 
last ;  has  said,  done,  and  undergone  all  that  was  needful  to  be 
said,  done,  or  undergone.  She  is  expiring ;  her  enemy,  her 
seducer,  is  absent,  has  left  the  country.  To  have  uttered  one 
word  of  reproach  would  on  the  one  hand  have  been  useless,  on 
the  other  inconsistent  with  the  affection  she  still  had  for  him. 
She  had  nothing  to  do,  when  her  eye  caught  once  again  the  re- 
treating light,  but  groan  at  the  recollections  it  brought  back, 
and  die.  Mezentius,  on  the  contrary,  has  only  been  stunned 
by  his  fall.  When  he  recovers  his  recollection,  and  beholds 
once  again  the  light  of  heaven,  his  fierce  and  victorious  enemy 
is  standing  over  him  with  the  sword  at  his  throat.  He  knows 
there  is  no  mercy  for  him,  nor  does  he  wish  for  any  from  the 
slayer  of  his  son.  It  is  not  only  consistent  with  his  dignity, 
but  adds  to  his  dignity,  to  tell  his  enemy  so ;  and  he  tells  him 
so  in  words  equally  calm,  manly,  and  reproachful : 

' '  hostis  amare,  quid  increj^itas,  mortemque  niinaris  ? 
nullum  in  caede  nefas ;  nee  sic  ad  praelia  veni." 

He  has  only  one  poor  favour  to  ask,  and  that  is  to  be  burierl  in 
the  same  grave  with  his  son. 

In-gemuit  denotes  that  she  groaned  on  the  occasion  of  find- 
ing the  light  again,  as  Stat.  Theb.  12.  712 : 

.     .     .     ' '  dirisque  vaporibus  aegrura 
aera  pulverea  penitus  sub  casside  ducens 
ingemit,  et  iustas  belli  flammatur  in  iras  " 

[groans  on  the  occasion  of  smelling  the  air  tainted  with  the  dead 
bodies  of  his  friends]. 

UuAE    LUCTANTEM  ANIMAM   NEXOSQUE  RESOLVERET  ARTUS. — 

Some  commentators  have  understood  the  soul  to  be  here  repre- 
sented as  struggling  to  keep  possession  of  its  place  in  the  body, 
as  wrestling  with  a  force  which  tends  to  exi)el  it ;  and  so  I^a 


850  AENEIDEA  [691-703  ter— solto 

Cerda  :  "  Luctantem  animam,  nexos  artus.  Ducta  tralatio  a 
palaestra,  inest  enim  lucta  quaedam  inter  aegritudinem  et  ani- 
mam :  volente  hac  retineri  conservariqiie  in  corpora  tanquam  in 
veteri  et  familiari  domicilio ;  contra  ilia  extrudente,  et  impel- 
lente  per  vim  exire."  Others,  on  the  contrary,  and  as  I  think 
more  correctly,  have  understood  the  soul's  "lucta"  to  be  against 
the  force  put  on  it  by  the  body,  to  remain  in  its  connexion  with 
the  body,  as  Heyne :  "  Corpus  quasi  implicat  et  circumstringit 
animam  ne  elabi  ilia  possit."  Against  this  constricting,  detain- 
ing force,  the  soul,  taking  advantage  of  the  oj)portunity. afforded 
by  the  death  of  the  body,  luetatur,  struggles,  impatient  of  its 
long  confinement,  and  ardently  desirous  to  get  free.  In  those 
cases  in  which  the  death  of  the  body  is  short  and  speedy,  there 
is  of  course  no  struggle ;  the  body  dying  at  once,  the  soul  is  re- 
leased at  once.  But  in  those  cases  in  which,  as  in  the  case  before 
us,  the  death  of  the  body  is  slow  and  tedious  (loxgum  dolorem, 
DiFFiciLESQUE  OBiTus)  the  souI  bccomes  impatient,  and  struggles 
to  get  out  (elabi,  deserere  corpus) ;  and  this  being  impossi- 
ble so  long  as  the  body  retains  any  vitality,  a  struggle  or  "lucta" 
arises  between  the  soul  impatient  to  escape  and  the  slowly  dying 
body  which  detains  it.  To  put  an  end  to  this  straggle,  and  set 
the  LUCTANTEM  ANIMAM  free,  our  author,  with,  as  it  seems  to  an 
impartial  observer,  more  regard  for  the  royal  dignity  of  Dido 
than  for  the  royal  dignity  of  the  queen  of  heaven,  and  more  so- 
licitous for  the  delectation  of  his  readers  than  for  the  observance 
of  the  Horatian  maxim,  employs  no  less  than  two  divinities.  In 
defence  of  which  poetical, /«^^^'^x^s,  if  I,  as  Virgil's  friend  and 
admirer,  be  expected  to  break  a  lance  here,  I  am  ready  to  main- 
tain against  all  comers  that  my  client  stands  perfectly  justified 
not  merely  by  the  general  consent  of  mankind  to  honour  kings 
and  queens  little  less,  sometimes  even  much  more,  than  gods, 
but  by  the  belief,  prevalent  at  all  times  and  in  all  countries 
among  the  best-informed  and  most  religious  of  men,  that  the 
gods,  having  notorioiisly  a  great  deal  of  time  on  their  hands, 
and  very  little  business  wherewith  to  occupy  it,  are  never  so 
happy  as  when  an  opportunity  comes  in  their  way  to  be  of  ser- 
vice to  suffering  humanity ;  and  that  if  their  readiness  to  fly  on 


(591-703  TEK— soLvo]  5B00K  IV.  851 

all  occasions  to  the  rescue,  especially  when  it  happens  that  it  is 
noble  blood  or  the  female  sex  which  is  in  peril,  has  not  yet  won  for 
them  a  renown  quite  equal  to  that  of  Orlando  or  Don  Quixote,  it 
can  only  be  for  one  or  other  of  these  two  reasons — either  because 
it  is  impossible  there  should  be  any  knight-errantry  deserving 
the  name  among  those  who  on  the  one  hand  run  no  personal  risk, 
and  on  the  other  hand  are  in  all  cases  perfectly  sure  of  success, 
or  because  there  is  a  wide-spread  suspicion  that  they,  being  the 
supreme  directors  and  arbiters  of  human  affairs,  are  themselves 
the  real  ultimate  causes  of  the  very  evils  which  so  often  and  so 
loudly  call  for  their  special  intervention. 

But  while  I  agree  with  Heyne  that  luctantem  expresses 
the  struggling  of  the  soul  to  get  away  ("elabi")  from  the  body 
[compare  Aen.  11.  829  (of  the  dying  Camilla)  : 

.     .     .   "  turn  frigida  toto 
paullatim  exsolvlt  se  corpore.^^ 

Sil.  10.  577  (of  the  soul  of  Paullus) : 

.     .     .   "  repens  crepitantibus  undique  flanimis 
aethereas  anima  exsnltans  evaclt  in  auras." 

Ovid,  Met.  12.  1^23 : 

"protinus  Hylonome  morientes  excipit  artus, 
impositaque  mami  vulnus  fovet ;  oraqiie  ad  ora 
admovet,  atque  animae  fagieyiti  obsistere  tentat." 

And — almost  the  very  counterpart  of  oiu-  text — ibid.  11.  787  (of 
Aesacus)  : 

"indignatur  amans  invitum  vivere  cogi, 
obstariqiie  animae  uiisera  de  sede  volenti 
exire'''^, 

yet  I  am  far  from  agreeing  with  him  that  nexos  artus  ex- 
presses the  connexion  of  the  soul  with  the  body,  or  that  the 
sentence  is  to  be  understood  as  if  it  were  :  resolveret  animaim 
LUCTANTEM  ct  iiexam  artuhufi.  On  the  contrary,  I  think  that  all 
mention  of  the  soul  is  confined  to  the  words  luctantem  animam, 
that  the  connexion  spoken  of  in  the  word  nexos  is  the  connexion 
not  of  the  soul  with  the  body,  but  of  the  parts  of  the  body  with 
each  other,  the  compages  of  the  body,  and  that  the  structm-e 


852  AENEIDEA  [691-703  tee— solvo 

is :  LUCTANTEM  ANiMAM  dimittevet,  viz.,  resolvendo  nexos  artus, 
i.  e.,  ARTUS  NEXOS  inter  se,  compagem  corporis.  Nexos  artus  is 
thus,  precisely,  the  avvBeaiaa  /ufAftot;,  and  resolveret  precisely 
the  XiXv/uat  of  Eurip.  Hipp.  SOO  (ed.  Musgr.)  : 

\€\v/xai  /xe\ecov  <Tvv5e(r/xa,  ((>i\at, 

with  which  compare  vv.  791-2  of  the  same  play  : 

.  ovK  ot(xei  ris  a/j-cpiSe^iov 
(TiSripoi',  CO  To5^   afi/xa  \vcrotifu  5epr]s ; 

where  we  have  in  Xvcrofitv  the  same  resolveret,  and  in  o^i/jua 
the  same  nexos,  without  any  reference  whatever  to  the  soul, 
and  with  reference  exclusively  to  the  com  pages  of  the  body. 
See  also  Claud,  in  Bufin.  2.  U12  : 

"  amputat  ille  pedes  ;  humerum  quath  ille  solutis 
nexibus.^'' 

Of  course  the  "nexi  artus"  being  resolved,  the  compagination 
of  the  body  dissolved,  the  soul  is  set  free,  this  compagination  of  . 
the  body  being  the  hindrance  which  the  soul  has  to  overcome, 
the  hindrance  against  which  the  soul  luctatur. 

Luctantem. — In  this  notion  of  the  "luctans  anima"  there 
is  a  confusion  which  has  never  been  perfectly  cleared  up.  Is 
the  body  regarded  as  a  prison  out  of  which  the  soul  endeavoui's 
to  force  its  way,  or  as  a  jailer  resisting  its  passage  and  binding 
it  Avith  fetters,  or  is  the  body  both  prison  and  jailer  ?  There  is 
no  good  poetry  without  precise  notions,  and  in  this  instance  I 
'  fear  the  notion  is  far  from  precise.  That  the  body  is  regarded 
as  a  prison  seems  to  be  shown  by  Prudentius's  manifestly  imi- 
tated account  of  the  death  of  the  martyr  Cassianus,  PerisUph. 
9.  87  : 

"tandem  luctantis  miseratus  ab  aethere  Christus 
iubet  resolvi pectoris  ligam'ma. 
difScilesque  moras  aniniae  ac  retinacula  vitae 
relaxat,  artm  et  latebras  expedit,''^ 

where  "artas  latebras"  can  be  nothing  else  than  a  variety  of 

expression  for  prison.     In  conformity  with  this  view  of  our 

/  author'a  picture,  viz.,  that  it  is  that  of  the  soul  struggling  vio- 


691-703  TEii— soLVo]  BOOK  IV.  853 

lently  to  get  out  of  prison,  we  find  the  body  expressly  figiu-ed  as 
the  prison  of  the  soul  not  only  by  Prudentius  and  the  Plato- 
nic school  generally  ^cj^gr.  Seneca,  Quaesf.  Nat.  5.13 :  "spiritus 
inclusi,  et  in  exitum  nitentis  luctatio."  Cic.Sotiin.Scip.:  "'Immo 
vero,'  "  inquit,  "*ii  vivunt  qui  ex  corporum  vinculis,  tanquam 
e  carcere  evolaverunt ;  vestra  vero  quae  dicitiu"  vita  mors  est.'  " 
Ibid.  ;  '"  Non  est  ita,'  inquit  ille  ;  '  nisi  Deus  is,  cuius  hoc  tem- 
plum  est  omne  quod  conspicis,  istis  {e  corporis  custodiis  liberaverit 
hue  tibi  aditus  patere  non  potest.'  "     Ovid,  3Iet.  11.  787  : 

"indignatur  amans,  invitum  vivere  cogi, 
obstarique  anlMae  misera  de  sede  volenti 
exire"] 

but  by  Virgil  himself  in  particular,  6.  733  : 

"  neque  auras  ^ 

dispiciunt,  clausae  tenebiis  et  carcere  caeco  ;  " 

and  we  further  find  the  identical  term  luctari  applied  to  the 
struggles  of  the  winds  to  get  out  of  their  prison,  1 .  56  : 

.   "  hie  vasto  rex  Aeolus  antro 
luctantes  ventos  tempestatesque  sonoras 
imperio  preniit  ac  vinclis  et  carcere  frenat." 

On  the  other  hand,  Ammian,  in  his  fine  Miltonic  account  of  the 
death  of  Valentinian,  compares  the  expiring  convulsions  of  that 
emperor  to  the  sparring  of  a  pugilist,  30.6:  "  dicereque  conatus 
aliqua  vel  mandare,  ut  singultus  ilia  crebrius  pulsans,  stridorque 
dentium  et  hracJiiorum  mot  us  velut  caestihus  dimicantiuiii  indicabat, 
iam  superatus  liventibusque  maculis  interfusus,  auimam  diu 
colludatam  efflavit,"  where  "brachiorum  motus  velut  caestibus 
dimicantium,"  and  "superatus"  unmistakeably  indicate  the 
struggle  of  two  contending  persons ;  and  where,  ciu'iously 
enough,  the  body,  necessarily  the  conquered  person  ("  supera- 
tus")— for  it  is  the  body  which  is  always  conquered  in  the 
struggle  of  death,  and  the  soul  which  conquers — is  identified 
with  tlie  man  Valentinian,  as  if  no  teaching,  no  doetrinf,  could 
stifle  the  human  sentiment,  tliat  it  is  to  the  flesh  the  indivi- 
duality belongs,  that  it  is  the  flesh  which  is  the  man,  the  indivi- 
dual.   Compare  also  the  same  autlior,  21.  15  :  "  Delude  anlielitu 


854  AENEIDEA  [691-703  tee— solto 

iam  pulsatus  [Constantius]  letali  conticuit ;  diuque  cum  anima 
coUudatm  iam  discessura,  abiit  e  vita,"  wliere  we  have  the  man, 
the  individual,  contending  with  his  own  soul ;  in  other  words, 
where  we  have  the  flesh  constituting  the  man,  and  the  soul  re- 
presented (according  to  the  usual  custom  by  persons  much  better 
than  Ammian)  as  something  extraneous  lodging  in  the  man. 
See  also  Sil.  6.  124  (ed.  Eup.) : 

.     .     .  ' '  tuus  ille  parens  decora  alta  paravit 
resiando  adversis,  nee  virtntem  exnit  ullam 
ante  rcluctantes  liquit  quani  spirit  us  artusJ'^ 

The  spasms,  or  irregular  involuntary  motions  of  the  limbs  of 
the  dying  person,  very  naturally  suggested  to  the  ancients,  un- 
instructed  as  they  were  in  physiology,  and  still  suggest  to 
similarly  uninstructed  persons  at  the  present  day,  the  notion  of 
a  struggle;  and,  according  to  the  information  and  state  of  feeling 
of  the  observer,  this  struggle  was  simply  regarded  as  the  struggle 
of  something  alive  inside,  which  was  striving  to  get  out,  just  as 
the  ebullition  of  water  suggested  to  the  South  Sea  islanders,  on 
Captain  Cook's  first  visit,  the  notion  of  something  alive  and 
stirring  under  the  water ;  or  it  was  regarded  as  the  struggle  of 
two  principles  with  each  other,  these  antagonist  principles  being 
sometimes  body  and  soul,  as  Sil.  6.  124,  just  quoted ;  sometimes 
life  and  death,  as  Groethe,  Goetz  von  BerUchingen,  act  5 :  "  Ich 
sterbe,  sterbe,  und  kann  nicht  ersterben ;  und  in  dem  f  iirchter- 
lichen  dreit  des  lehens  unci  todes  sind  die  qualen  der  hoUe ; "  some- 
times of  Nature  and  Death,  as  Shirley,  Edward  the  Black  Prince, 
act  5,  sc.  3  : 

' '  deatli  I  have  caugM  :  his  shaft  is  in  my  heart ; 
it  tugs  with  nature.     When  shall  I  get  free  ?" 

The  contest  of  life  with  death,  whether  regarded  as  a  struggle 
to  get  out  of  prison,  or  out  of  the  clutches  of  an  adversary  who 
holds  it  fast,  always,  at  least  in  the  view  of  the  pagan,  resulted, 
as  we  have  seen,  in  the  victory  of  life.  Life  got  out  of  prison, 
out  of  the  hands  which  confined  it,  and  went  elsewhere,  as  Sil. 
10.  577  : 

"  aethereas  anima  exuUans  evasit  in  auras." 

Not  so,  however,  in  the  view  of  the  Christian.     The  Christian 


691-703  TER— soLVo]  BOOK  IV.  855 

saw  indeed  in  the  death  of  the  individual  the  same  struggle 
between  the  same  two  principles,  ending  in  the  same  separation  ; 
but. he  did  not,  when  he  was  consistent  with  himself,  and  not 
led  away  like  Prudentius  and  some  others  by  the  inveterate 
pagan  habit,  regard  this  separation  in  the  light  of  a  victory  of 
the  life  or  spii'it ;  on  the  contrary,  it  was  with  him  the  victory 
of  the  flesh,  of  death,  of  the  grave,  over  the  discomfited  and  de- 
feated spirit.  This  victory,  however,  was  not  to  be  final.  There 
was  to  be  another  contest  between  the  same  two  i^rinciples,  m 
which  the  victory  was  to  be  on  the  side  of  the  spirit.  This  con- 
test was  the  resm-rection.  See  Eeures  de  Nantes,  "prose  qu'on 
chante  a  la  messe  avant  1'  evangile  pour  la  semaine  de  Paques : " 
"  Mors  et  vita  duello  conflixere  mirando,  dux  jitae  mortuus 
regnat  vivus."  D.  Ambros.  Ili/mn.  Pasch.  ad  Mat.  (Grimm, 
Hymn.  Vet.  Eccles.)  : 

"  ille  qui  clausus  lapide 
custoditur  sub'milite 
triumplians  pompa  nobili 
victor  surgit  de  funere." 

Id.  Hymn.  W,  in  die  sancto  Paschae  canendus  (Grimm,  ubi 

supra)  : 

' '  hamum  sibi  mors  devoret, 
suisque  so  nodis  liget, 
moriatur  vita  omnium, 
resurgat  vita  omnium. 

cum  mors  per  omnes  transeat 
omnes  resurgant  mortui, 
consumpta  mors  ictu  suo 
perisse  se  solam  gemat." 

The  two  contests  are  referred  to  by  St.  Paul,  1  Ep.  ad  Corinth. 
15.  bk  :  KuTeiroOt]  o  davarog  ug  vikoq.  Uov  aov,  davars,  to  ksv- 
rpov ;  TTov  aov,  aS»j,  to  vikoq  ;  Both  contests  seem  to  have  been 
equally  unknown  to  Homer,  whose  soul  perishiny  from  the  body, 
Od.  15.  352 : 

All  S'  fvxeTai  oiei 
dvfiov  airo  /xeAeooV  (pQiadai, 

is  no  more  than  an  equivalent  for  body  losing  its  vitality,  i.  e. 
ceasing  to  tire. 


856  AENEtDEA  [691-703  tkr— solvo 

Nec  fato  MERITA  NEC  MORTE. — Neither  hij  a  natural  death 
i.e.,  death  in  the  natural  course  of  events  (compare  Plin.  Epht. 
1.  12  :  "  Decessit  Corellius  Rufus ;  et  quidem  sponte,  quod  do- 
lorem  meum  exulcerat :  est  enim  luctuosissimum  genus  mortis, 
quae  non  ex  natura  nec  fatalh  videtur."  Justin.  9,8:  "  Ha- 
buit  et  alios  multos  ex  variis  matrimoniis  regio  more  susceptos, 
qui  partim/fl^o,  partim  ferro  periere."  Id.  2.  2  :  "  Neque  plus 
hominum  ferrum  et  arma  quam  naturalk  fatorum  conditio  rape- 
ret."  Tacit.  Ann.  2.  71  (words  of  the  dying  Grermanicus)  :  "  Si 
fato  concederem,  iustus  mihi  dolor  etiam  adversus  deos  esset, 
quod  me  parentibus,  liberis,  patriae,  intra  iuventam  praematuro 
exitu  raperent.  Nunc  scelere  Pisonis  et  Plancinae  interceptus 
ultimas  preces  pectoribus  vestris  relinquo."  Ibid.  1. 3  :  "  L.  Oae- 
sarem  euntem  ad  Hispanienses  exercitus,  Caium  remeantem 
Armenia,  et  vulnere  invalidum,  jnors  fato  propera  vel  novercae 
Liviae  dolus  abstulit."  Ibid.  11.  2  :  "  Ipsa  [Messalina]  ad  per- 
niciem  Poppaeae  festinat,  subditis  qui  terrore  carceris  ad  volun- 
tariam  mortem  propellerent ;  adeo  ignaro  Caesare  ut  paucos  post 
dies  epulantem  apud  se  maritum  eius  Scipionem  percunctaretur, 
cur  sine  uxore  discubuisset,  atque  ille,  functam^^^,  responderet." 
Ibid.  2.  !i2 :  "  Fessus  senio  [Archelaus]  et  quia  regibus  aequa, 
nedum  infima,  insolita  sunt,  finem  vitae,  sponte  an  fato,  imple- 
vit."     Lactantius'  "Rosa"  [Synipos.  1^.5] : 

"  0  felix,  lonffo  si  possem  vivere/ff<o"  ), 

tiof  bi/  a  merited  or  earned  death,  i.  e.  death  brought  upon  her 
by  some  act  of  her  own,  either  in  mere  consequence  or  as  a 
punishment  {compare  A  en.  11.  84-8  : 

"nam  quicunque  tuum  violavit  vulnere  corpus 
morte  luet  merita.''^ 

Ovid,  Fast.  3.  705  : 

"  at  quicunque  ncfas  ausi,  proliibente  deorum 
numine,  poUuerant  poutilicale  caput, 
morte  iacent  merita.'''' 

Tacit.  Ilii^t.  1.  21  :  "  Mortem  omnibus  ex  natura  aequalem,  obli- 
vione  apud  posteros  vel  gloria  distingui.     Ac,  si  nocentem  iuiio- 


691-703  TER— soLVo]  BOOK  IV.  857 

centemque  idem  exitus  maneat,  aerioris  viri  esse  merito  pevire.'*^ 
Aen.  2.  U33 : 

"  et  si  fata  f iiisscnt 
lit  caderem,  meridsse  manu"). 

See  Eem.  on  2.  738. 

Fato,  as  above  remarked,  not  by  fate  (death  by  \iolence  being 
equally  fated),  but  by  nature,  the  natural  Kfe  of  a  man  being 
called  by  the  Eomans  his  fatum  or  fata.  So,  in  addition  to 
the  examples  before  quoted,  12.  395  :  "ut  depositi  proferret  ./«^^< 
pai-entis"  [to  lengthen  the  life  of  his  despaired-of  parent].  11. 
160  :  "  vivendo  \aci  mQSifata"  [passed  the  limits  of  my  natural 
life].  Tacit.  Ann.  U.  62:  "Tiun  in  Sardiniam  pellitur,  ubi 
non  inops  exsilium  tolera\dt,  eifato  obiif'  [died  a  natural  death]. 
Ovid,  nevoid.  1.  1.101  : 

"  (li  precor  hoc  iubeant,  iit  euntibus  ovdme  fatis, 
ille  meos  oculos  comprimat,  ille  tiios." 

Anything  which  breaks  i\i\B  fatum  or  natural  course  and  order 
of  things,  this  fxoocnfxov  (Eurip.  Akest.  960,  Admetus  speaking : 

e-yoi  5',  ov  ov  xpy)   Cv^t   Tfapeis  to  ixopa lyiov , 
Kvirpov  5ia|a!  ^iotov,  apri  fiavdavoiv'), 

was  said  by  the  Greeks  to  be  vino  /.lopov,  aS  Hom.  Od.  1.  o8  : 

ff<pT)ffiv  ara(jQaKi-r]<nv  virep  fiopov  0X75'  exovffiv. 
ws  Kai  vvv  Aiyicrdos  vTrep  fjiopov,  ArpeiSao 
yrifj.'  aXoxov  fj.VTjcTTrii',  Toy  5'  eKTave  vo(TTT](TavTa, 
eiSois  aiirvv  o\edpoV   eTrei  irpo  ot  enrofj.ei'  tj/j-hs, 

than  which  lines  there  can  be  no  better  commentary  on  the  nec 
FATO  {virap  ^opuv)  of  our  text.  It  may  possibly  be  supereroga- 
tion to  remind  the  reader  of  the  first  transgression,  the  first  great 
vireo  fxopov  (nec  fato)  of  the  JeAvish  and  Christian  world,  and 
how  well  the  sad  words  of  Jupiter, 

ff(p7](nv  araadaAi-qcni'  vnep  fxopov  a\yi    exoi'O'"'- 

might  serve  as  a  text  for  a  sermon  on  the  fall  of  man,  no  small 
item  in  the  induction  that  there  never  was  but  one  religion  in 
the  world,  that  all  creeds,  however  diverse  iu  name  and  form, 
are  at  bottom  and  substantially  the  same. 


858  AENEIDEA  [691-703  tek— solvo 

Fatum  is  used  for  death  generally,  i.  e.,  as  a  mere  equiva- 
lent for  mors,  by  Lucan,  7.  129  : 

.     .     .  "  multorum  pallor  in  ore 
mortis  venturae,  faciesqiie  simiUima/«<o." 

MiSERA  ANTE  uiEM  answers  to  NEC  FATo,  not  hy  a  natural 
deaths  hut  before  her  time;  subito  accensa  furore  answers  to 
MERITA  NEC  MORTE,  not  by  the  hand  of  another  and  in  consequence 
of  her  previous  conduct,  but  voluntarily  and  by  her  own  hand,  in  a 
fit  of  fury. 

NONDUM  ILLI  FLAVUM  .  .  .  DEXTRA  CRINEM  SECAT. — Com- 
pare Eurip.  Alcest.  76  (Thanatos  speaking)  : 

lepos  yap  ovTos  rwv  Kara  x^ovos  dewv, 
orov  ToS' eyxos  Kparos  ayytcrei  rpix^- 

Verses  quoted  by  Meursius,  torn.  5,  col.  987  : 

.     .     .     "eheu!  invidet  omnibus 
mors  atra,  nee  scit  parcere  cuipiam. 
non  nemini,  ut  suadet  libido, 
critie  caput  sj)oli,mts  decorum." 

Stat.  Silv.  2.  1.  U6 : 

.     .     .     "  iam  frigentia  lumina  torpeut, 
iam  complexa  manu  crinem  tenet  infer  a  Iimo.^^ 

Etymol.  Magn.  in  voc.  oTrfCTKoAujUjuepoc  •'  KoAAuc  7op  r\  OpiZ  t]  eirt 
Tov  OKOOV  r)i'  t^uAarroi'  aKOVOiVTOv,  Oioig  avariOi  vreg.  Also 
Himerius's  beautiful  allusion  to  this  precious  lock  of  hair,  and 
its  fatal  shearing  (on  the  death  of  his  son,  Orat.  23.  7) :  Tig  airs- 
Ksipe  Saifxtov  Trjg  Ejur/C  ^(TTiag  tov  xP^^'^^^  (^oarpvxov,  where 
Wernsdorf  observes :  "  Similiter  loquitur  Demades  Rhetor,  p. 
180:  AireKiipe  rrtv  aK/xrjv  rrjc  ^irapTr\g  o  0j?/3a(oc,"  and  adds  other 
instances  of  a  similar  form  of  expression.  It  is  this  usage  which 
is  continued  in  the  consecration  of  the  Roman  Catholic  nun. 
The  nun's  hair  is  cut  off,  to  signify  that  she  is  [devoted  to  Dis] 
dead  to  the  world.  See  Chateaubriand's  Rene  :  "  On  me  place 
a  cote  du  pretre  pour  lui  presenter  les  ciseaux  .  .  .  Sa  superbe 
chevelure  tombe  de  toutes  parts  sous  le  fer  sacr^  .  .  .  Cependant 
Amelie  n'avait  point  encore  prononce  ses  roexs, .  ei  ])our  mounr 


691-703  TER— soLvo]  BOOK  IV.  '^      859 

au  monde  il  fallait  qu'elle  passat  a  travers  le  tombeau.  Ma  soeur 
se  coucliG  sur  le  marbre ;  on  etend  sur  elle  un  drap  mortuaire  ; 
quatre  flambeaux  en  marquent  les  quatre  coins.  Le  pretre, 
I'etole  au  cou,  le  livre  a  la  main,  commence  I'office  des  morts ; 
de  jeunes  vierges  le  continuent,"  &c. 

Stygioque  caput  damnaverat  orco. — No  doubt  referrins: 
to  the  right  of  Orcus  to  every  living  thing.  Compare  Macrob. 
Saturn.  1.  7  (quoting  the  oracle  given  to  the  Pelasgi  at  Dodona) : 

/cat  Ke(f)a\as  AStj,  kul  tco  Trarpt  Tre/xireTe  (puira. 

It  is  curious  to  observe  how  very  frequently  this  term  (caput) 
occurs  in  close  juxtaposition  with  death.  See  11.  830  :  "  captum 
kto  posuit  caput."     9.  495  : 

.     .     .     "tuoque 
invisum  hoc  detrude  caput  sub  Tartara  telo." 

5.  815  :  "unum  pro  multis  dahitur  cajmt.'"     4.  640  : 

"  Dardaniique  rogmn  capitis  permittere  flammae." 

Lucret.  3.  1052  : 

' '  denique  Democritum  postquam  matura  vetustas 
admonuit  memores  motus  languescere  mentis, 
sponte  sua  leto  caput  obvius  obtulit  ipse." 

Iris  croceis,  &c.,  .  .  .  colores  (vv.  700,  701). — The  phy- 
sical characteristics  of  the  rainbow,  dewiness  and  a  thousand 
various  hues,  are  transferred  to  the  person  of  the  goddess  of  the 
rainbow,  and  especially  to  her  wings,  in  the  same  way  as  the 
physical  characteristics  of  the  river  Tiber,  age  and  reeds,  are 
transferred  to  the  person  of  the  god  Tiberinus,  8.  32-34.  From 
vv.  700-1,  Schiller  (see  the  magnificent  conclusion  of  his  play 
of  Die  Jungfmu  von  Orleans)  perhaps  drew  the  idea  of  the  ap- 
pearance of  a  rainbow  in  the  sky  at  the  moment  of  Joan  d' Arc's 
death. 

Mille  trahens  varios  adverso  sole  colores. — Iris  is  re- 
presented by  Statins,  T/ieb.  10.  80,  as  taking  her  bow  with  her : 

.  .  .  ' '  suamque 
orhibus  accingi  solitis  iubct  Irin,  ot  onme 
mandat  opus;  " 


860  AENEIDEA  [691-703  ter— solvo] 

and  by  Virgil  himself,  5.  609,  as  descending  from  heaven,  and 
5.  658,  as  ascending  to  heaven,  along  her  bow.  The  goddess  is 
depicted  as  rainbowed,  or  presenting  the  colours  of  her  bow,  in 
the  same  way  as  the  serpent  at  the  tomb  of  Anchises  is  described, 
5.  87,  as  presenting  the  same  colours : 

"  caenileae  ciii  terga  notae,  maculosus  et  auro 
squamam  incendebat  fulgor,  sen  nubibus  arcus 
mille  iacit  varios  adverso  sole  colores." 

Compare  Stat.  Theh.  2.  136  (of  Aurora)  :  "  multumque  sequenti 
sole  rubens." 

Teque  isto  coiiPORE  SOLVO. — Correlative  to  verse  695,  the 
ego  understood  corresponding  to  the  quae  of  that  verse,  the  te 

to  the  LUCTANTEM  ANIMAM,  the  ISTO  CORPORE  to  the  NEXOS  ARTUS, 

and  the  solvo  to  resolveret. 


Reader,  in  whose  breast  may  perhaps  yet  linger  some  spark  of 
that  mens  at  one  and  the  same  time  divinior  and  human ior,  which 
the  combined  bands  of  utilitarianism  and  puritanism  are  fast 
sweeping  from  the  face  of  this  fair  world,  I  would  ask  thee  ere 
thou  takest  leave  of  the  "infelix  Phoenissa,"  what  thinkest  thou? 
Does  it  repent  thee  of  the  hour  thou  hast  spent  with  her?  of  the 
tear  thou  hast  perhaps  shed  over  her  ?  Does  it  regret  thee,  as  it 
did  Bt.  Augustine  (see  his  Confessions),  of  so  much  of  thy  life 
lost  to  the  exact  sciences,  to  active  occupation,  even  to  thy  re- 
lio-ion  ?  or  dost  thou  dare  to  feel  that  the  exercise  of  thine 
intellectual  faculties  in  the  ennobling,  exalting,  purifying  con- 
templation of  the  grand,  the  beautiful,  and  the  pathetic,  whether 
in  the  poetical,  philosophical,  or  manuplastic  creations  of  the 
master  spirits  of  mankind,  is  not,  cannot  be,  of  the  nature  of 
sin  ?  Thou  hesitatest,  nor  do  I  wonder  ;  for  I  too  have  felt  the 
tyranny  of  the  fashion  of  the  day,  the  withering  oppression  of 
the  majority.  Go  then,  and  close  thine  ears  against  the  music 
of  sweet  sounds,  thine  eyes  against  the  gracious  forms  of  the 


KOOK  IV.  861 

painter's  pencil  and  the  sculptor's  chisel ;  thine  heart  and  under- 
standing against  the  rushing  numbers  of  the  poet,  the  persua- 
sion of  the  orator,  the  irresistible  reason  of  the  philosopher ;  but 
first  hear  that  same  St.  Augustine,  him  who  calls  himself  crimi- 
nal because  he  had  read  and  studied  and  wept  over  these  heathen 
loves  of  Dido  and  Aeneas ;  learn  from  his  own  lips  what  it  was 
that  rescued  him  out  of  the  "  Tartarus  libidinis  et  concupiscen- 
tiae  ;"  what  it  was  that  first  turned  the  great  luminary  of  the 
early  Christian  Church  from  heathenism  to  Christianity,  from 
the  power  of  Satan  to  the  one  living  and  only  true  Grod.  What 
was  it  ?  The  narration  of  an  evangelist  ?  the  discourse,  or  the 
letter,  or  the  visit,  of  a  Christian  teacher,  or  missionary,  or 
apostle  ?  the  testimony  of  a  miracle  or  a  martyrdom  ?  No  such 
thing ;  but  the  philosophical  tract  of  the  prose  Yirgil  of  Rome, 
the  pagan  Cicero's  pagan  Hortensius  :  "  Usitato  iam  discendi 
ordine  [in  the  usual  course  of  classical  studies]  perveneram  in 
librum  quendam  cuiusdam  Ciceronis,  cuius  linguam  fere  omnes 
mirantur,  pectus  non  ita.  Sed  liber  ille  ipsius  exhortationem 
continet  ad  philosophiam,  et  vocatur  Hortensius.  Ille  vero  liber 
mutavit  affectum  meum  et  ad  teipsum,  Domine,  mutavit  preces 
meas,  et  vota  ac  desideria  mea  fecit  alia.  Yiluit  mihi  repente 
omnis  vana  spes,  et  immortalitatem  sapientiae  concupiscebam 
aestu  cordis  incredibili,  et  surgere  coeperam  ut  ad  te  redirem  .  . . 
Uuomodo  ardebam,  Deus  mens,  quomodo  ardebam  revolare  a 
terrenis  ad  te ;  et  nesciebam  quid  ageres  mecum,"  &c.  (St.  Au- 
gustin.  Confess.  3.  1-7).  G-o  now,  reader,  and  with  a  rich  and 
noble  lord  (rich  and  noble  still,  for  riches  and  nobility  are  not 
the  treasures  which  utilitarianism  and  puritanism  throw  away) 
fiing  thy  classical  library  into  the  lake.  See  Rem.  on  "  nee 
sopor  illud  erat,"  3.  173. 


END    OF    VOLUME    II. 


(Jjpiioguc 


TO      MY     AENEID  E  A 


Go,  darling-  children,  go. 
And  when  I  am  no  more, 
But  gathered  to  the  ghosts 
Upon  that  silent  shore. 
Weep  not  for  father  gone, 
But  still  be  true  and  sweet. 
And  you'll  adopted  be 
By  everyone  you  meet. 
Not  for  the  love  of  me — 
Not  for  the  love  of  you. 
But  to  be  father  called 
Of  so  sweet  hearts  and  true. 

Walking  from  S.  Jacopo  to  Ardenza, 
March  15,  1868. 

Ye  had  a  mother  once, 
But  she  is  gone  before, 
And  gathered  to  the  ghosts 
Upon  that  silent  shore, 
Where  I  shall  meet  her  soon 
And  bring  her  loves  from  you, 
And  tell  her  how  you're  still 
The  same  sweet  hearts  and  true. 

Dalkey  Lodge,  Dalkey,  Ireland, 
October  25,  1874-. 


My  breath  comes  short  and  thick 
The  light,  it's  fading  fast ; 
Come,  kiss  me  everj'one — 
There,  that  kiss  is  my  last. 

Dalkey  Lodge,  Dalkey,  Ireland, 
September  21,  1S~5. 


iTn-^'7'  ^  I 


PA 
6825 

V.2 


Henry  James 
Aeneidea 


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