Semina terrarumque, animæque, marisque fuissent, 33. Ut er his primis Et liquidi simul ignis: ut his exordia primis omnia susceperunt Omnia, et ipse tener mundi concreverit orbis. 35. Tum canebat quo. Tum durare solum, et discludere Nerea ponto modo solum cœperit 38. Utque imbres ca dant è nubibus submo. 37. Jamque canebat Jamque novum ut terræ stupeant lucescere solem, tis altiùs à terra. NOTES. 35 40 38. Utque. Some copies have atque, but utque is the easier. 40. Rara: few in number, or thinly dispersed. and of the sea, &c. Silenus here relates channel. Ruæus says, Dispellere aquas à 35. Nerea: acc. sing of Nereus, a god of the sea, the son of Oceanus and Terra. He married Doris, by whom he had fifty daughters who were called Nereïdes. He possessed the gift of prophecy, and is said to have informed Paris of the fatal consequences of his carrying off Helen, the wife of Menelaus. It was by the direction and assistance of Nereus, that Hercules obtained the golden apples of the Hesperides. The word Nereus is often put, by meton. for the sea, as in this place. Solum, &c. Then he sang how the land began to grow hard and to separate the waters from itself, and confine them to their 41. Hinc refert lapides, &c. After that he relates the thrown stones of Pyrrha, &c. Pyrrha was the daughter of Epimetheus, and wife of Deucalion, the son of Prometheus, and king of Thessaly. The poets say, that some time during his reign the inhabitants of the earth were destroyed by a universal deluge, except himself and his wife Pyrrha. They were preserved in a small ship, and carried by the waters to mount Parnassus, which was the only place not overwhelmed. Here they consulted the oracle of Themis concerning the restoration of the human race; when they were informed, to cast behind them the bones of their great mother; by which they undercommand of the oracle, and those thrown stood stones. They immediately obeyed the by Deucalion became men, and those by See Ovid. Met. Lib. 1. Pyrrha, women. Saturnia regna: the reign of Saturn, or the Golden age. See Ecl. iv. 6. 42. Furtum Promethei: the theft of Prometheus. The poets say that he stole fire from heaven, with which he animated a man of clay, made by himself. At this, Jupiter was so much enraged, that he ordered Mercury to chain him to a rock on mount Caucasus. He did so, and placed a vulture to prey upon his liver; which, however, grew as fast as it was consumed. Hence Caucaseas volucres: the vultures of Caucasus. This is a very celebrated mountain, or rather range of mountains, lying between the Euxine and Caspian seas. Promethei: the word Prometheus is of Greek origin, and properly signifies foresight, or an anxious care or solicitude. This is a key to the story. It conveys a strong idea of the troubles men create to themselves, by taking too much care and thought for the morrow. His adjungit, Hylan nautæ quo fonte relictum At non tam turpes pecudum tamen ulla secuta est Ah, virgo infelix, tu nunc in montibus erras! 45 46. Et solatur Pasi phaën amore nivei ju venci, fortunatam, si 49. At tamen non ulla earum secuta est tam 50 turpes 56 Aut aliquam in magno sequitur grege. Claudite, Nymphæ, NOTES. 43. Hylan. Hylas was the companion of Hercules in the Argonautic expedition, and much beloved by him. Having gone on shore to obtain water, by some means or other, he was lost. The poets say he was carried off by the nymphs. Hercules und his companions were much grieved at the loss of the boy, and went along the shores, when they found he was missing, calling him by name, Hyla, Hyla. Clamâssent: in the sense of vocavissent. See Ecl. iv. 35. 46. Pasiphaën: a Greek acc. the daughter of the sun, and wife of Minos, king of Crete. See Æn. vi. 24. 47. Virgo. The poet here calls Pasiphaë a virgin, though she was the mother of Phadra, Ariadne, and Androgeus. The ancients sometimes called any woman in early life a virgin. 48. Prætides: the daughters of Prœtus, king of the Argives, who vied with Juno in beauty. The goddess, by way of punishment, caused them to imagine they were changed into heifers. Their lowings, mugitus, are here called false, because they were not in reality heifers. Secuta est: in the sense of quæsivil. 50. Quamvis timuisset: although each one had feared the plough upon her neck-the yoke from which the plough was hung or suspended. 53. Fultus: supported-resting or reclining. 56. Dictaa: an adj. from Dicte, a mountain of Crete. Silenus turns again to the story of Pasiphaë, whom he here introduces as speaking, and calling upon the nymphs to shut up the openings of the groves. Perhaps some where or other the wandering steps 53. Ille taurus fultus quoad niveum latus molli hyacintho, ruminat 55. Aut aliquam vac cam 58. Forsitan aliquæ vaccæ perducant illum, aut captum viridi herbâ, 60 aut secutum armenta ad of my bull may present themselves to my eyes. Obvia: an adj. from obvius, agreeing with vestigia. The sense is complete without it. Saltus, is properly a lawn, or opening in a grove or park, where cattle have room to sport and play; from the verb salio. 59. Captum delighted with, desirous of, the green pastures. Rumus says, cupidum. 60. Gortynia: an adj. from Gortyna, a city of Crete, famed for its excellent pas tures. 61. Tum canit puellam, &c. Then he sings the damsel admiring the apples of the Hesperides. This was Atalanta, the daughter of Schoneus, king of the island of Scyrus, in the Egean sea. She consented to marry the man who should outrun her, but if he were beaten, he should lose his life. Several had lost their lives. At length she was beaten by Hippomenes, the grandson of Neptune or Mars. At the suggestion of Venus, Hippomenes cast three apples, taken from the garden of the Hesperides, on the ground, one at a time, when she was gaining upon him; which so captivated the virgin, that she stopped to pick them up; and by this means he obtained the beauteous prize. Hesperidum. The Hesperides were three in number, Ægle, Arethusa, and Hesperethusa, the daughters of Hesperus, the brother of Atlas. They resided in Mauritania, in Africa, where it is said they had gardens, in which were trees that bore golden apples. These gardens were watched by a dragon that never slept. Hercules slew him, and stole the apples. See n. iv. 484. 62. Tum circumdat, &c. Then he encloses the sisters of Phaethon in the moss of bitter bark-he sings them transformed into pop 64. Tum canit ut una Corticis, atque solo proceras erigit alnos. sororum duxerit Gallum Tum canit errantem Permessi ad flumina Gallum errantem ad flumina Aonas in montes ut duxerit una sororum : Permessi 65 67. Ut Linus pastor Utque viro Phœbi chorus assurrexerit omnis ornatus quoad crines flo- Ut Linus hæc illi divino carmine pastor, ribus, atque amaro apio Floribus atque apio crines ornatus amaro, dixerit hæc illi divino Dixerit: Hos tibi dant calamos, en accipe, Musæ, carmine: O Galle, Musæ Ascræo quos antè seni: quibus ille solebat dant hos calamos tibi; en accipe eos, quos illa Cantando rigidas deducere montibus ornos. His tibi Grynæi nemoris dicatur origo: dederant 74. Aut ut narraverit Ne quis sit lucus, quo se plùs jactet Apollo. 70 Scyllara filiam Nisi, aut Quid loquar aut Scyllam Nisi, aut quam fama secuta est, Candida succinctam latrantibus inguina monstris, eam quam fama secuta est succinctam quoad 75 NOTES. lar or alder trees. Phaethontiadas. These were the sisters of Phaethon, or Phaeton, and daughters of the sun. They were sometimes called Heliades. Their names were Phaëthusa, Lampetie, and Lampethusa. Phaeton imprudently desired of his father the management of his chariot for one day. Phoebus refused for a long time. But, at last, overcome by his importunity, he consented. He was, however, soon convinced of his rashness; for the horses, perceiving an unusual driver, became impatient of the reins; and when they had passed the meridian in their course, and began to descend, he was no longer able to restrain them, and the youth was thrown headlong from the car into the Eridanus, or Po. His sisters grieved immoderately at this misfortune of their brother; and were changed, some say, into poplar trees, others say, into alder trees. See Ovid. Met. Lib. 2. 63. Circumdat. Ruæus says, cingit. Proceras: stately. 64. Permessi. Permessus, a river of Beotia, rising at the foot of mount Helicon. Gallum. See Ecl. 10. 65. In Aonas montes: to the Beotian mountains, Helicon and Citheron, famous for being the seat of the Muses. Beotia was originally called Aonia, from Aon, the son of Neptune, who reigned in that country. 66. Omnis chorus. Here Virgil pays Gallus a very high compliment as a poet; and he does it in the most delicate manner. They rose up in his presence, to do him honor: assurrexerit viro. 67. Linus. See Ecl. iv. 56. Carmine: in the sense of versibus. 70. Ascræo seni: to the Ascrean sageHesiod; who was a native of Ascra, a town of Beotia not far from Helicon. He was a celebrated poet. 71. Quibus ille, &c. It is said of Orpheus, that the lofty oaks bowed their heads, and listened to the charms of his music. The same effects are ascribed here to the music of Hesiod. It is the highest compliment that possibly could be paid him. 72. Grynai: an adj. from Grynium, a city of Eolis, where Apollo had a temple, built of white marble, and a grove. Here was a famous oracle. 74. Scyllam. There were two by the name of Scylla: one the daughter of Nisus, king of the Megarenses, who, falling in love with Minos, king of Crete, as he lay siege to Megara, betrayed her father to his enemy. For which deed, it is said, she was changed into a lark; while he was changed into a hawk. See nom. prop. under Nisus. The other was the daughter of Phorcus. Some there are, who think Virgil here confounds the two, attributing to the former what properly belongs to the latter. But there will be no need of this, if we only supply the word eam, or illam. The story of Scylla, the daughter of Phorcus, is briefly this: Glaucus, the sea god, fell in love with her, but she refused his addresses. In order to render her more favorable to him, he applied to the sorceress Circe; who, as soon as she saw him, became enamoured with him herself; and instead of affording him any assistance, endeavored to divert his affections from Scylla, and fix them on herself, but without any effect. For the sake of revenge, Circe poured the juice of some noxious herbs into a fountain, where Scylla used to bathe herself. And as soon as she entered it, to her great surprise, she found the parts below her waist changed into frightful monsters, like dogs, that were continually barking or making a growling noise. The rest of her body assumed an equally hideous form. This sudden and unexpected metamorphosis, filled her with such horror, that she threw herself into that part of the sea, which divides Sicily from Italy, where she became a rock, or rather a ledge of rocks. See Æn. iii. 420. Secuta est: reported. Loquar: in the sense of dicam. Dulichias vexâsse rates, et gurgite in alto Quas illi Philomela dapes, quæ dona parârit? NOTES. 76. Dulichias: an adj. from Dulichium, an island in the Ionian sea, forming a part of the kingdom of Ulysses. Dulichias rates: the ships of Ulysses. 78. Terei: gen. of Tereus, a king of Thrace, who married Procne, or Progne, daughter of Pandion, king of Athens. She had a sister by the name of Philomela, whom she tenderly loved. Finding herself unhappy in being separated from her, she desired her husband to go and bring her to Thrace. Accordingly he went to Athens; but as soon as he saw her, he was enamoured with her, and resolved to gratify his passion. This he did, and afterwards cut out her tongue, to prevent her from disclosing the barbarous deed. He left her in confinement; and having taken every precaution to prevent its coming to light, he returned to his wife, and informed her that Philomela had died on the way. Not long after, however, she found otherwise. Philomela, during her captivity, described on a piece of tapestry her misfortunes and sufferings, and privately conveyed it to her sister, who hastened to her release. Here they concerted measures how to be revenged on Tereus. It was agreed that Progne should kill her son Itys, and serve him up for his father. In the midst of his meal, be called for his son, when his wife told him that he was then feasting on his flesh. At this moment, Philomela appeared, and threw the head of Itys on the table before him. At this moment he drew his sword, and was going to punish them both, when he was changed into a upupa, a bird called by some the hoopoë, by others, the lapwing; Philomela, into the nightingale; Progne, into the swallow; and Itys, into the pheasant. See Ovid. Met. Lib. 6. candida inguina latrantibus monstris, vexâsse 78. Mutatos in upupam. 80. Et quibus alis infelix Tereus supervoli80 taverit tecta sua antè. 82. Ille Silenus canit omnia, quæ beatus Eurotas audiit, Phœbo quondam meditante 84. Valles pulsæ cantu 85 referunt eum ad sidera: donec Vesper jussit pastores cogere oves 80. Cursu: in the sense of celeritale. Deserta: the deserts: loca, is to be understood: desert places. 81. Tecta sua antè: his palace his own before his transformation-but his own no longer. Tectum, is any covered place that is inhabited; from the verb tego. 82. Phœbo quondam meditante: Apollo, formerly singing. The poet here alludes to the fable of Apollo's being in love with the beautiful youth Hyacinthus, the son of Lacon; and in that state wandering along the banks of the Eurotas, singing upon his harp. 83. Eurotas. the Peloponnesus: its banks abounded in the A very celebrated river of micircle, passing by the ancient city Lacelaurel. In its course, it forms nearly a sedæmon, and falls into the Sinus Laconicus. 84. Valles pulsæ, &c. The vallies struck with the song, waft it back to the starsbear it to the stars. 85. Referre: to count over their number, to see that none be missing. 86. Vesper. The same as the planet Venus. When it precedes or goes before the sun, it is called Lucifer, and sometimes Phosphorus, from the Greek; but when it goes behind him, Vesper, or Hesperus, the evening star. It is also taken for the evening, particularly that part denominated the twilight. Processit invito Olympo: marches along the unwilling heaven. The word invitus, beautifully represents the struggle between the light and darkness in the time of twilight. The day is loth, or unwilling to yield; or, it may refer to its regret at being deprived of so charming a song as that of Silenus. QUESTIONS. What probably was the design of this pastoral? Who is intended under the character of Silenus? Who was Syro? Whom are we to understand by the swains Chromis and Mnasilus? Where is the scene laid? Does Virgil give the principles of the Epicurean philosophy? What were those principles? Who were the Hesperides? What were their names? Who was Phaëton? What rash act did he attempt? What became of him? What were the names of his sisters? Who was Hesiod? Where was he born? Describe, or give an account of each? What is said of him? Into what was he transformed? What was the name of his wife? Into what was she transformed? &c. ECLOGA SEPTIMA. MELIBUS, CORYDON, THYRSIS. THIS pastoral contains a trial of skill in song between the shepherds Corydon and Thyrsis. It is much of the nature of the fourth, and is an imitation of the eighth of the Idylls of Theocritus. It is conjectured that by Corydon and Thyrsis we are to understand Gallus and Pollio; of whom our poet speaks on several occasions in the most honorable terms. The scene is laid on the pleasant banks of the river Mincius. Melibaus is thought to be Virgil himself, and Daphnis some mutual friend of theirs. They both listen attentively to their song; which being ended, they give the palm to Corydon. MEL. FORTE sub argutâ consederat ilice Daphnis, Compulerantque greges Corydon et Thyrsis in unum : 3. Thyrsis compulerat Thyrsis oves, Corydon distentas lacte capellas. oves, Corydon compule- Ambo florentes ætatibus, Arcades ambo: Et cantare pares, et respondere parati. Hic mihi, dum teneras defendo à frigore myrtos, gregis deerraverat mihi, Vir gregis ipse caper deerraverat: atque ego Daphnim Aspicio: ille ubi me contrà videt; Ocyùs, inquit, rat capellas 6. Hic caper ipse vir dum NOTES. 1. Arguta: whispering. The word very aptly expresses the rustling noise made by the wind among the leaves: to which reference is here had. 2. Corydon: this is derived from a Greek word signifying a lark. Thyrsis: from a Greek word signifying a spear bound with vine, in honor of Bacchus. In unum: into one place, locum being understood. 3. Capellas distentas lacte: his goats distended with milk-having their udders distended. 4. Ambo Arcades. Not indeed that they were both natives of Arcadia; but they are so called, because that country was famous 5 for its pastures and flocks; and in a manner sacred to shepherds. They were both in the prime of life: florentes ætatibus. 5. Pares cantare: equal at singing. Par is properly equal in match to contend for victory. 7. Daphnim: from a Greek word signifying a laurel. Vir: in the sense of dux. 8. Contrà. This is here used adverbially, in turn; or over against him. The word may be taken in either sense. The former seems preferable in this place. 9. Ades in the sense of veni. Melibae: from a Greek word signifying a shepherd; or one who has the care of flocks. |