ex auro Sidonium picto chlamydem circumdata limbo: 138. Cui est pharetra Cui pharetra ex auro; crines nodantur in aurum; Aurea purpuream subnectit fibula vestem. Necnon et Phrygii comites, et lætus Iülus, Incedunt: ipse ante alios pulcherrimus omnes 142. Æneas ipse pul- Infert se socium Eneas, atque agmina jungit: cherrimus ante omnes Qualis, ubi hybernam Lyciam Xanthique fluenta alios infert se socium. Deserit, ac Delum maternam invisit Apollo, Apollo, ubi deserit hy- Instauratque choros, mixtique altaria circum bernam Lyciam, fluen- Cretesque Dryopesque fremunt, pictique Agathyrsi taque Xanthi, ac invisit Ipse jugis Cynthi graditur, mollique fluentem maternam Delum Fronde premit crinem fingens, atque implicat auro: 148. Implicat cum Tela sonant humeris. Haud illo segnior ibat 143. Talis, qualis est auro Æneas; tantum egregio decus enitet ore. 140 145 150 151. Postquam ven- Postquam altos ventum in montes, atque invia lustra, tum est in altos montes, Ecce feræ saxi dejectæ vertice capræ atque invia lustra; ecce Decurrêre jugis: aliâ de parle patentes feræ capra dejectæ ver tice saxi decurrêre jugis Transmittunt cursu campos, atque agmina cervi cervi transmittunt At puer Ascanius mediis in vallibus acri Gaudet equo jamque hos cursu, jam præterit illos : 159. Optatque votis Optat aprum, aut fulvum descendere monte leonem. NOTES. fend them from the wild beasts. The construction is a Grecism. 143. Qualis. The poet (Æn. i.(498.) compared Dido to Diana: here he compares Eneas to Apollo, her brother. It was a common opinion that, at certain times of the year, the gods changed the place of their residence. Servius says, it was believed that Apollo gave out oracles at Patara, a city of Lycia, a country of Asia Minor, during the six months of the winter; and at Delos, the remaining six months of the year. Hence he was called both Patareus and Delius. Fluenta in the sense of fluvium. : 144. Maternam Delum. See Æn. iii. 75. 146. Crelesque: the Cretans, Dryopes, and painted Agathyrsi, mingled togeiher, express their joy (fremunt) around the altars. When Apollo came, or was thought to come to Delos, the several people that came to consult his oracle, celebrated his arrival with hymns and dances. Dryopes. These were a people who dwelt at the foot of mount Parnassus. Agathyrsi. These were a people of Scythia, who used to paint their bodies with various colors. The nations 156 here mentioned seemed to be selected for Apollo's retinue, on account of their skill in archery. .148. Prem binds up. Fingens: adjusting it. Molli fronde with a soft wreath. of leaves. Rumus says, tenera corona.” Auro: in the sense of aurea vitta. 149. Haud segnior: he moved not less graceful than he-than Apollo himself. 150. Ore: in the sense of vultu. 152. Dejecta: dislodged-routed. Jugis the sides of the rocks, or mountains. 154. Transmittunt: in the sense of per currunt. 155. Glomerant fugâ: in their flight, they crowd together the dusty herds, &c. Ruæus says, colligunt se in greges pulverulenios. 159. Optat votis: he wishes with vowshe greatly wishes, that a foaming boar, &c. 163. Dardanius nepos Veneris: the Trojan grandson of Venus-Ascanius. Tecta: tectum signifies any covered place. Here shelters, or retreat from the storm. 166. Tellus et pronuba. Pronuba, a title of Juno, from her being the goddess of marriage: compounded of pro and nubo. 169. Ille dies primus 170 fuit causa lethi Didoni. primusque fuit causa malorum 175 Dant signum fuisere ignes, et conscius æther NOTES Its primitive meaning is bride-maid. Some rank Tellus among the Divinities that presided over marriage. She gave signs of disapprobation by an earthquake, or some motion of the earth. Servius says, there was no omen more inauspicious to nuptials than this. Juno also gave her sign against the match, by rain and storms of hail. Flashes of lightning supplied the place of the nuptial torch; and the only song was the howling of the mountain nymphs. These were all sad presages of the future. 169. Ille dies primus fuit causa: that day, the first (in an especial manner,) was the cause of death to Dido; and the beginning (primus) of her woes. 170. Specie fama-ve. By the species we are to understand the appearance and deformity of the action, as it passed in review before her own mind; and by fama, the scandal and infamy of it, in the eyes of the world. 172. Prætexit: palliates or covers. Culpam: in the sense of crimen. 174. Fama malum quo: Fame, a fiend, than which there is not another more swift, &c. In this account of fame, the Poet imitates Homer's description of discord. A judicious critic is of opinion that this description of fame is one of the greatest ornaments of the Æneid. It has not, however, 178. Parens terra irritata irâ Deorum pro genuit illam, ut homines perhibent, extremam so 180 rorem Cao Encelado que, celerem pedibus, alis pernicibus 181. Monstrum Tor rendum, ingens; eni sun tot vigiles oculi subter, mirabile dictu! tot lin guæ, totidem ora sonant, subrigit tot aures, quot sunt plumæ in corpore. 185 191. Canebat Eneam venisse, cretum à Troja190 no sanguine, cui viro pulchra Dido dignetur jungere se: nunc luxu fovere inter se hyemem, quàm longa est, escaped censure. Malum in the sense of 179. Cao Enceladoque. These were two Giants, who took the lead in the war against the gods. They were the sons of Titan and Tellus. Their object in the war was to restore their father Titan to the throne, from which Jupiter had driven him. They attempted to attack Heaven, by putting mount Ossa upon Pelion; but in the attempt they were chastised by Jupiter, in an exemplary manner. At this vengeance (ira) of the gods, Tellus was irritated; and by way of revenge, produced fame, their youngest sister, swift on the foot, and on the nimble wing. 184. Medio: in the middle of heaven and. earth-between heaven and earth. Umbram: in the sense of tenebras. 186. Luce in the sense of die. Custos: a spy. 188. Tam tenax: as tenacious of falsehood and wickedness, as a messenger of truth. 189. Sermone: in the sense of rumore. 190. Canebat: she equally proclaimed facts and fictions. 193. Nunc fovere luxu: that now in luxury they caress one another during the winter, as long as it may be. Hyemem quàm longa: in the sense of longam hye Regnorum immemores, turpique cupidine captos. Hæc passim Dea fœda virûm diffundit in ora. Protinùs ad regem cursus detorquet Iarbam ; Incenditque animum dictis, atque aggerat iras. 198. Hic satus Am- Hic Ammone satus, raptâ Garamantide Nymphâ, mone, Nympha Gara- Templa Jovi centum latis immania regnis, Jovi centum immania 135 mantide raptâ, posuit Centum aras posuit; vigilemque sacraverat ignem, 200 templa in latis regnis, Excubias Divûm æternas, pecudumque cruore posuit centum aras; sa- Pingue solum, et varijs florentia limina sertis. Isque amens animi, et rumore accensus amaro, 203. Isque amens ani- Dicjter ante aras, media inter numina Divûm, m, et accensus amaro Malta Jovem manibus supplex orâsse supinis : rumore, dicitur supplex craveratque orâsse Jovem multa su Jupiter omnipotens, cui nunc Maurusia pictis 212. Cui dedimus litus Exiguam pretio posuit, cui litus arandum, mem. se luxu. Cuique loc leges dedimus, connubia nostra NOTES. Rumus says, traducere hyemem inter 194. Cupidine: by cupido, Servius informs us that the ancients understood an ungovernable and irregular passion of love -lust. Captos: enslaved. 198. Hic Ammone satus : this man, sprung from Ammon, had built to Jove, &c. Jupiter Ammon had a celebrated temple and oracle in Libya, on a spot of ground watered by a fountain, and enclosed by a pleasant grove. This temple is said to have been built by Bacchus, or Hercules. This Ammon some will have to be the same with Ham, the son of Noah. Sir Isaac Newton thinks him to have been the father of Sesostris, and cotemporary with Solomon, king of Israel. Iarbus was the son of this Jupiter Ammon, by the nymph Garamantis. Aggerat: in the sense of auget. 200. Vigilem ignem. Plutarch informs us that in this temple there was a lamp continually burning. This was also a custom common to many nations. Posuit: in the sense of ædificavit. 201. Excubias æternas Divûm: a perpetual watch of the gods-sacred to the service of the gods. Solum: a tract of ground enriched by the blood of victims. 202. Limina florentia: an entrance (into the temples) adorned with various garlands. Amens animi: distracted in mind; of à, privitivum, and mens. 204. Numina: the shrines or statues, which represented the gods. Supinis. Ruæus says, elatis: properly, with the palm upwards. 206. Qui nunc: to whom the Moorish 205 210 nation, feasting on painted couches, &c. The Maurusii, vel Mauri, were inhabitants of Mauritania, an extensive country in Africa, bounded on the west by the Atlantic ocean, on the north by the Mediterranean sea, and on the east by umidis and Carthage. seems this news reached Iarbas, while he and his people were feasting upon the remains of the victims which had been offered to Ammon. At such banquets, it was usual to pour forth wine by way of libation to the gods-an offering of wine. 207. Lenæum honorem: simply, winethe liquor of Bacchus. Lenæus, a name of Bacchus, used as an adj. derived from a Greek word, signifying a wine-press. Epulata: feasting, or having feasted. 209. Cæci: undirected-fortuitous. Ignes: lightnings. Inania murmura: vain, or empty sounds. 212. Posuit: in the sense of condidit. Litus arandum: the shore to be ploughed. The province or territory of Carthage is here called litus, because it lay along the sea coast-a tract of country to cultivate. Pretio. This alludes to the price paid, or stipulated to be paid, for her territory, or tract of country. See the following note. 213. Cuique dedimus: and on whom we imposed the laws of the place. We are told that Dido engaged to pay the Africans an annual tribute for the tract of country which she purchased for her colony. This, however, the Carthaginians afterwards refused to do, and was the cause of the first war in which they were engaged. Excepting this tribute, Carthage, from the first, was an independent sovereignty. Et nunc ille Paris, cum semiviro comitatu, Sed fore qui gravidam imperiis, belloque frementem NOTES. 215. Et nunc ille Paris. Here Iarbas words of Iarbas, quippe, &c. are extremely calls Eneas, Paris, to denote him effemi- ironical. Ironia acerba vocabulo, quippe, innate, and a ravisher, who had carried off a est, says he. Both Ruæus and Heyne take princess whom he considered his own. In quippe in the sense of scilicet. But quippe allusion to this, he says, potitur rapto: he may be taken perhaps in the sense of dum: possesses the ravished prize. Semiviro co- while we are presenting offerings unto thee, mitatu: with his effeminate train. This is &c. Eneas is enjoying the ravished prize. said in allusion to the Phrygians, who were great worshippers of the goddess Cybele, whose priests were eunuchs. 216. Mæoniâ mitrâ: a Mæonian, or Lydian mitre. This was a kind of bonnet worn by the Lydian and Phrygian women. It was a part of dress unbecoming in men, more especially when it had the fillets or strings with which it was tied under the chin. Iarbas mentions it as a mark of infamy and badge of reproach. Mæonia: an extensive country in the Lesser Asia. It is here used as an adj. Its more modern name is Lydia, from Lydus, one of its kings, as Strabo tells us. That part bordering upon Ionia and Caria, still retains its ancient name. Athenæus observes, that Homer attributes the use of unguents to none of his characters in the Iliad, besides Paris. These were chiefly for the hair. The use of them was considered a mark of effeminacy. Iarbas therefore says of Æneas, that his hair was moistened or besmeared with unguents -crinem madentem. 217. Subnexus: in the sense of subligatus. 218. Quippe nos ferimus: we to be sure bring offerings to thy temples, and cherish the vain report of being thy offspring. Iarbas speaks by way of complaint. The offerings which we present unto thee are of no avail, and the report of thy being our father is vain and without foundation, or else thou wouldst not have suffered this evil to fall upon me. Heyne observes, that the It was a custom in the more solemn acts of 219. Tenentem aras: holding the altars. religion, to embrace the altars. It was especially so for suppliants. 221. Amantes: lovers-Eneas and Dido. 223. Pennis: in the sense of alis. Mercury was represented as having winged shoes, on which he was borne through the air. They were called talaria. 225. Expectat: in the sense of moratur. 228. Bis vindicat: preserved him twice, &c. Eneas was twice saved by Venus with Diomede, when he was struck to the from impending death: once in a contest ground by the stroke of a huge stone, and would have been slain, had not Venus cast her veil over him, and carried him off from the fight; and a second time, when under her own conduct, he passed unhurt through enemies, during the sack of that city. the flames of Troy, and the midst of his 229. Gravidam imperiis. Rumus says, plenam regnis. Servius says, parituram imperia, vel unde multi imperatores possunt creari. Heyne says, quæ proferet multos potentes, et latè imperantes populos. It appears to be in the sense of paritura magnum imperium, populumque latè dominantem. In which a mighty empire is about to bo established, says Valpy. 231. Proderet genus: should evince, or prove his descent, &c. nobis illum fore talem, Nec super ipse suâ molitur laude laborem : ideòque bis vindicat Ascanio-ne pater Romanas invidet arces? illum ab armis Graiûm: sed promisit illum fore Quid struit? aut quâ spe inimicâ in gente moratur ? 235 unum, qui regeret Itali- Nec prolem Ausoniam et Lavinia respicit arva? am gravidam imperiis, Naviget. Hæc summa est: hic nostri nuntius esto. frementemque bello; qui Dixerat. Ille patris magni parere parabat proderet Imperio et primùm pedibus talaria nectit 237. Hic esto illi nun- Aurea; quæ sublimem alis, sive æquora supra, Seu terram, rapido pariter cum flamine portant. Tum virgam capit: hâc animas ille evocat Orco Pallentes; alias sub tristia Tartara mittit : Dat somnos adimitque, et lumina morte resignat. Illâ fretus agit ventos, et turbida tranat tius nostri 248. Atlantis, cui piniferum caput assiduè cinctum atris nubibus pulsatur et vento et imBri: nix infusa 240 245 250 Nubila. Jamque volans apicem et latera ardua cernit Atlantis duri, cœlum qui vertice fulcit : Atlantis, cinctum assiduè cui nubibus atris Piniferum caput et vento pulsatur et imbri : Nix humeros infusa tegit: tum flumina mento Præcipitant senis, et glacie riget horrida barba. - Hic primùm paribus nitens Cyllenius alis Constitit: hinc toto præceps se corpore ad undas Misit avi similis, quæ circum litora, circum Pisco os scopulos, humilis volt æquora juxta. 256. Haud aliter Cyl- Haud aliter, terras inter cœlumque, volabat NOTES. 233. Molitur laborem: undertakes the enterprise for his own glory. 235. In gente inimicâ: in a hostile nation. This is said by anticipation, because of the enmity which subsisted between Rome and Carthage in after times. Struit in the sense of parat. 236. Lavinia arva. See En. i. 2. 239. Talaria. These were a kind of winged shoes, which the poets say the messengers of the gods wore-sandals. 255 mountain, or rather range of mountains, commencing at the Atlantic ocean, to which it gives name, and running in an easterly direction, dividing Mauritania from Libya Interior. It is fabled that Atlas, king of Mauritania, was : transformed into this mountain by Perseus, at the sight of his Gorgon's head, because he refused to treat him with hospitality. Virgil describes the mountain as retaining the form and shape of a man. Atlas was a very skilful astronomer and astrologer: this probably gave rise to the fable. His supporting heaven on his shoulder is explained, from the circumstance of the top of the mountain being lost in the clouds. Its top, or summit, was covered with perpetual snow. Hence, nix infusa tegit humeros. 241. Flamine: in the sense of vento. 242. Virgam. This was the celebrated rod, or Caduceus, presented to Mercury by Apollo, in return for his lyre. Mercury, in nis way to Arcadia, observing two serpents going to fight, appeased them by casting down his rod between them. Hence a rod wreathed round with two serpents, became a symbol of peace. Orco: the place of the dead. 243. Tartara: the lowest part of hellthe place of the damned. 244. Lumina morte resignat: he opens eyes in death. This is the sense given to resigno by Turnebus, Davidson, and others. They think the poet alludes to a Roman custom of opening the eyes on the funeral pile, though shut all the time the corpse lay in the house. But Servius takes resigno in the sense of claudo: he closes, or shuts eyes in death. Ruæus says, aperit oculos ex morte, id est, revocat corpora è morte. This - seems to be the opinion of Heyne. 247. Allantis duri. Atlas is a very high 248. Cui: in the sense of cujus. 250. Mento senis: from the chin of the old man. 252. Cyllenius: Cyllenius moving (nitens) on equal or balanced wings, stopped. This was a name of Mercury, from Cyllene, in Arcadia, the place of his birth. He was the son of Maia, the daughter of Atlas, by Jupiter. 254. Similis avi. The whole of this passage is in imitation of Homer, Odys. Lib. v. 43. The bird here alluded to, is supposed to be the coot, or cormorant. 256. Volabat. This and the two following lines, Heyne marks as spurious. They were probably left in an unfinished state. Bentley would alter volabat to legebat, which |