Accipio, agnoscoque libens! ut verba parentis Tum mihi prima genas vestibat flore juventa: Nobiscum, et jam nunc sociorum assuescite mensis. Tum lecti juvenes certatim aræque sacerdos 155 160 165 170 175 Viscera tosta ferunt taurorum, onerantque canistris 180 NOTES. on a visit to his sister at Salamis, proceeded with his company and attendants to visit the cool borders of Arcadia. Anchises accompanied him, with whom Evander, then a youth, contracted an acquaintance and friendship. 160. Flore. Flos here may mean the down on his cheeks, before he had properly a beard. Rumus says, lanugine. Vestibat: by syn, for vestiebat. 165. Phenei. Pheneum or Pheneus, was a city in Arcadia, near mount Cyllene. Duri: I led Anchises, &c. 166. Lycias: an adj. from Lycia, a country of Asia Minor, whose inhabitants were famed for their skill in archery. Here Apollo, the god of the bow, had a famous temple. 169. Mihi: in the sense of mea, agreeing with dextra. 171. Auxilio. This may refer to the men, whom Evander sent with him to the war, and opibus, to the provisions, and other necessaries, with which he furnished him. 172. Intereà hæc sacra. This is an episode of the finest kind, and adds much to the excellence of this book. The story in brief is this: Cacus, a monster, the son of Vuan, half man and half beast, had his residence in an inaccessible mountain, whence he used 166. Ille discedens dedit mihi 172. Interea, quando vos venistis huc tanquam amici, faventes celebrate nobiscum hæc annua sacra, quæ est nefas differre 175. Ubi hæc dicta sunt, jubet to make excursións into the plain, and plunder and lay waste the country. Hercules, on his return from Spain, happened to pass this way; and having discovered the monster, by the lowing of one of his heifers, which he had stolen, came upon him and slew him. For this act, the inhabitants considered him their benefactor, and paid him divine honors. 175. Reponi: to be replaced-brought back. They had finished their repast, and the dishes had been removed. 178. Acerno: maple-made of the wood of the maple-tree. 179. Sacerdos are. The feast at the end of the ceremony was always considered as a part of the sacrifice. The priest, therefore, does nothing out of character in serving at this entertainment. 180. Tosta viscera: the roasted flesh, &c. 181. Dona laborata Cereris: a circumlocution for bread. Bacchum: for vinum. 183. Tergo perpetui bovis: they feast upon the chine of an entire ox, and the hallowed entrails. At some of their entertainments, it is evident from Homer, that the ancients used to roast, and serve up whole oxen. Homer assigns the chine to his herocs, and that whole and unbroken. Postquam exempta fames, et amor compressus edendi, Has ex more dapes, hanc tanti numinis aram, ferebat se Huic monstro Vulcanus erat pater: illius atros 199. Ille vomens atros Ore vomens ignes, magnâ se mole ferebat. ignes illius patris ex ore Attulit et nobis aliquando optantibus ætas 201. Nam Alcides ade- Auxilium adventumque Dei: nam maximus ultor, rat, maximus ultor eri- Tergemini nece Geryonis spoliisque superbus, minum, superbus nece, Alcides aderat: taurosque hàc victor agebat spoliisque Ingentes: vallemque boves amnemque tenebant. At furiis Caci mens effera, ne quid inausum Aut intractatum scelerisve dolive fuisset, 209. Atque occultabat Quatuor à stabulis præstanti corpore tauros hos opaco saxo, tractos Avertit, totidem formâ superante juvencas. in speluncam caudâ, rap- Atque hos, ne qua forent pedibus vestigia rectis, arum, ne qua vestigia Caudâ in speluncam tractos, versisque viarum forent ex pedibus rectis Indiciis raptos, saxo occultabat opaco. tosque versis indiciis vi NOTES. 184. Compressus: was allayed. The verb est is understood. 186. Hanc aram: this sacrifice in honor of so great a god. ra, by meton. for the sacrifice offered upon it. 187. Non superstitio: not superstition, vain and ignorant of the old gods, hath imposed on us these solemn rites, these, &c. Superstition here is opposed to religion. The former was the worship of modern gods, to the neglect of the old ones; while the latter was adhering to the established worship of the old gods exclusively. The religion of Evander was not a false superstition, disregarding the ancient gods, and the established order of their worship. It was founded in gratitude to Hercules, for a great deliverance from a most cruel monster. 189. Meritos honores: Ruæus says, meritum cultum. Novamus: we repeat. 191. Ut in the sense of quomodo. 194. Dira facies Caci, &c. Dr. Trapp observes, it is a peculiar elegancy in poetry, to put a person's most remarkable quality in a substantive, as an epithet to him in an adjective. Thus: sapientia Læli, for wise Lælius. Vis Herculis, for powerful Hercules. Dira facies Casi, for direful-looking Cacus. See supra. 172. 197. Ora: in the sense of capita. 185 19C 195 200 205 210 199. Magnâ mole: of vast size or magnitude. 200. Elas aliquando: time at length brought also aid, and the presence of a god to us wishing it greatly desiring it. Et: also. It brought aid, &c. to us, as it had done to many others, whose grievances Hercules had redressed. 202. Geryonis: Geryon was said to have three bodies, because he reigned over the three islands, Majorca, Minorca, and Ivica, on the Spanish coast of the Mediterranean. See Æn. vi. 289. 204. Amnem: this must mean the banks of the river, and not the river itself. Effera: in the sense of concitata. Mens Caci: the mind of Cacus, by meton. for Cacus himself. 208. Avertit: in the sense of abducit. Superante: in the sense of eximia, vel pulchra. The prep. è is understood, to govern formå. It also governs corpore, in the preceding line. 209. Ne qua vestigia forent, &c. The meaning is that Cacus drew the cattle backward to his cave, that their tracks might seem to proceed from it; and might lead the searcher for them the other way; and by that means prevent discovery. 211. Saxo opaco. By this we may under stand his cave, which was in a rocky mountain. Or by sarum, the stone which shut the mouth or entrance of his cave. He hid Quærentem nulla ad speluncam signa ferebant. Felle dolor: rapit arma manu, nodisque gravatum NOTES. them in his cave, by shutting the entrance upon them. Indiciis: in the sense of signis. 212. Quærentem: Hercules searching for his cattle. Ferebant: in the sense of ducebunt. 214. Abitum: a sup. in um, of abeo; to depart. 215. Discessu: in their departure as he was driving them off. This bellowing of his cattle was in consequence of the loss of those that had been stolen by Cacus. At this moment one of those shut up in the cave, hearing the bellowing of her mates, answered, and by that means, led to a disco very. 216. Relinqui: the hills were left by the cattle, to proceed on their way; and consequently, they would cease to resound with the lowings of the herd. 219. Furiis: in the sense of in furias. 220. Dolor atro felle: then indeed rage from the black gall of Hercules, flamed into fury. Alcide: gen. of Alcides, a name of Hercules. The poet here supposes the gall to be the seat of the angry passions. 221. Robur: the club was the principal weapon of Hercules. 223. Oculis. By this is evidently meant the sight of Hercules. On seeing the hero approach, Cacus was filled with fear and consternation. Dr. Trapp and Mr. Davidson, both give a very singular turn to this. 1 They think that Cacus by his eyes expressed his fear and dismay. Ruæus says, visu. 226. Paterna arte: by his father's art. The Cyclops, the servants of Vulcan, are said to have invented the art of fortifying cities. 227. Postes: properly the door-posts. By meton. the door or entrance. Objice: from obex, a bolt or bar—any thing that shutteth in or out, and preventeth passage. Fultos: secured. 228. Tirynthius. A name of Hercules, from Tirynthus, a town of Argolis, in the Peloponnesus, where he passed the greater part of his youth. 229. Ferebat ora: he cast his eyes-he looked on every side. 233. Acuta silex stabat, &c. The meaning of the passage is this: on the side of the cave, stood a large flinty rock, and projecting with its top over the river on the left. This the hero observing, he took his stand opposite to it on the right; and exerting his strength, started it from its bed, and pulled it over. By this means, an aperture was made into the cave of the monster. This cave was on Mount Aventinus, on the east of the Tiber. Saxis præcisis undique: the rock being sharpened or tapered all around toward the top. This rock was a suitable place for the haunts of inauspicious birds. Avulsam solvit radicibus: inde repentè Impulit, impulsu quo maximus insonat æther: Dissultant ripæ, refluitque exterritus annis. At specus, et Caci detecta apparuit ingens Regia, et umbrosæ penitùs patuere cavernæ. 243. Non secus ac Non secùs ac siquâ penitùs vi terra dehiscens siquâ vi terra dehiscens Infernas reseret sedes, et regna recludat penitùs reseret infernas sedes Pallida, Dîs invisa; supèrque immane barathrum Cernatur, tripidentque immisso lumine Manes. 247. Ergo Alcides pre- Ergò insperatâ deprensum in luce repentè, mit eum telis desuper, Inclusumque cavo saxo, atque insueta rudentem, repentè deprensum in Desuper Alcides telis premit, omniaque arma insperata luce Advocat, et rámis vastisque molaribus instat. 240 245 256. Alcides animis non tulit ipseque jecit 250 Ille autem, neque enim fuga jam super ulla pericli est, Faucibus ingentem fumum, mirabile dictu! Evomit; involvitque domum caligine cæcâ, Prospectum eripiens oculis: glomeratque sub antro Fumiferam noctem, commixtis igne tenebris. ardens Non tulit Alcides animis; seque ipse per ignem hoc; Præcipiti jecit saltu, quà plurimus undam 255 Fumus agit, nebulâque ingens specus æstuat atrâ. in nodum : 265. Nostra corda ne- Calo ostenduntur; pedibusque informe cadaver Protrahitur. Nequeunt expleri corda tuendo queunt, 236. Jugo: in the sense of vertice. 238. Solvit: loosened it. NOTES. 239. Quo impulsu: by the fall of which. 240. Ripa dissultant. Mr. Davidson thinks this is to be taken in a literal sense; the banks leap different ways. The tumbling rock shatters the bank, and makes it fly in pieces. These shattered fragments, together with the splinters of the rock, falling into the river, drive back its current. plain natural effect, the poet describes in animated style: Dissultant ripæ, &c. 241. Delecta: uncovered. This 242. Umbrosa: in the sense of tenebrosa. Penitùs: widely-deeply. 244. Reseret: in the sense of aperiat. 245. Invisa Dis: abhorred-hated by the gods. Ruæus interprets invisa, by inaspecta: unseen-invisible. Dr. Trapp thinks this to be one of the finest similes that ever was written. The idea is taken from Homer. Iliad, Lib. 20. Super: in the sense of desuper. 248. Rudentem insuetà: roaring hugely. Insueta: an adj. neu. plu. taken as an adv. in imitation of the Greeks. 250. Ramis. Here the boughs are taken for the trees that bore them, by synec.; for the bought would have been too feeble weapons. Molare properly a mill-stone-here any 260 265 stone. Advocat: calls to his aid every kmd of weapon, &c. 251. Fuga: escape. Super est. The parts of the verb are separated by tmesis. 253. Involvit: in the sense of implet. 254. Oculis: from the eyes of Hercules. Glomerat: whirls around in his cave, &c. 256. Animis: in the sense of irâ. 257. Quà fumus: where the smoke ascends thickest in wavy columns; and where the capacious den waves in black clouds of smoke. 260. Inhærens angit: holding him fast, he squeezes his eyes started from their sockets, and his throat destitute of blood. He held him so fast about the neck, that his eyes started from their sockets. It also prevented the circulation of the blood; the conse quence of which was death. 263. Abstractæ boves: these were the stolen or filched heifers of Hercules. Abjurate rapina: abjured plunder. Most probably these were things which Cacus had deoath to have been in his posses nied sion. upon 264. Calo: in the sense of luci. 265. Corda: in the sense of animi, veľ oculi. Terribiles oculos, vultum, villosaque setis Ex illo celebratus honos, lætique minores Devexo intereà propior fit vesper Olympo: NOTES. 269. Auctor: institutor-founder. 270. Domus: in the sense of familia. Sacr: in the sense of sacrificii, says Ruæus. Custos: keeper-preserver. Rumus interprets it by ministra; which implies that this family performed the offerings and sacrifices to Hercules themselves. Davidson renders it: "the depository of this institution sacred to Hercules." 271. Quæ dicetur: which shall always be called the greatest by us, &c. Dionysius informs us that this was the altar on which Hercules offered the tenth of his spoils. On that account it became the object of their chief veneration; and was therefore called maxima, to distinguish it from the numerous altars, which that hero had in Italy. 273. Munere tantarum : in the celebration of so great virtue, &c. Laudum : praiseworthy deeds. Munus, says Donatus, dicitur cura cujusque rei perficiendæ imposita cum necessitate faciendi. 275. Communem Deum. Those gods were called communes, or common, who were worshipped on account of their general good, or utility. Such were Mars and Mercury. Hercules was one of them. The Arcadians, Trojans, and Italians, equally worshipped them. 276. Populus bicolor, &c. The poplar tree was sacred to Hercules, because, in his descent to hell, he made himself a crown of the Icaves of that tree. The part next his head retained its color, while the outer part became black with the smoke of the infernal regions. Hence it is called bicolor: doublecolored. Herculeâ umbra: with its Herculean shade. 235 Tum Salii evincti quoad tempora populeis 285 ramis adsunt 278. Scyphus: a large vessel or cup used by Hercules, and sacred to that god. It is of Greek origin. 1280. Vesper fit the evening becomes nearer, the heaven being set-the day being closed. This is said according to the notion of those philosophers, who taught that the whole heavens revolye about the earth in the space of twenty-four hours. As the hemisphere of day sets, that of the night arises. Devexo Olympo: the day drawing toward a close. This is the better version. For night had not yet arrived. It was only fast approaching-it was coming near, 282. Cincti: clad in skins according to custom. This custom was founded on the habit of Hercules, which was the skin of a lion. 284. Cumulant aras: they heap the altars with full chargers. La Cerda understands this of the incense, which, on solemn occasions, used to be offered on broad plates. This seems to agree best with the following words: circum incensa allaria: around the altars burning with incense. Others refer it to the dona secundæ mensæ; the fruits and other delicacies which used to be served up in the second course; and, in the sacred banquets, were first presented on the altar by way of consecration. The ancients divided their feasts into one, two, and sometimes three courses, or tables: the first course consisted of meats, which being removed, a second course was brought on, consisting of fruits, deserts, wine, &c. They were denominated prima mensa, secunda mensa, &c. 285. Salii. These were a choir of twelve 277. Innexa: in the sense of implicata. men of patrician order, first instituted by |