nec non et Teucri socia simul urbe fruuntur. aulai in medio libabant pocula Bacchi, impositis auro dapibus, paterasque tenebant;" or the feast given by the Capuans to Hannibal and his Carthaginians, Sil. 11. 301: ante omnes ductor honori nominis augusto libat carchesia ritu, caetera quem sequitur Bacchique ex more liquorem As little as either Evander, or Helenus, or Hannibal libates for the whole company, or sends round his cup for each one of the company to drink out of, so little does Dido either libate for the whole company or send round her cup. The sole difference in the case of Dido is, that Dido being a woman, and it being, at least according to Roman manners, shocking for a woman to drink wine at all-does not drink after libating, but only puts the cup to her lips, and then hands it to Bitias, INCREPITANS (EMATor, ɛualnooor), finding fault with, rating, carping at. not him at all, but the wine which she has been obliged even so much as to taste. "Here, take this, Bitias," I think I hear her say, "and drink it for me. I do not like it at all, and will have no more of it. I wonder you men are so fond of wine;" and Bitias answers: "As it pleases your Majesty," and drinks it off at a draught, and smacks his lips, and has got two cups instead of only one. This explanation, by which is preserved on the one hand her royal dignity and decorum to Dido, and on the other, its true meaning to INCREPITANS [compare 10. 900: "hostis amare. quid increpitas mortemque minaris.” Georg. 4. 138: "aestatem increpitans seram zephyrosque morantes." Sil. 13, p. 212 (ed. Amst. 1628): "sie prior increpitat non miti Scipio vultu: Sil. 13, p. 196, ibid.: "hic modo primores socium, modo iussa deorum, armorum tonitru: quas exanimatus in oras signa refers? qui mucro tuum, quae lancea tandem imbres, o patria, et mixtos cum sanguine nimbos et tonitrus fugio; procul hanc expellite gentis nescire ac liquida Mavortem agitare sub aethra"] is all the more probably correct, because the wine to which Dido manifests so strong a dislike is not common table wine (i. e. wine largely diluted with water), but pure undiluted wine (IMPLEVIT MERO PATERAM). This Remark and the Remark on FIT STREPITUS TECTIS VoCEMQUE PER AMPLA VOLUTANT ATRIA, illustrate and establish each other, each tending to show how little Dido's feast had of the character generally attributed to it, viz., that of a London or Dublin Lord Mayor's feast, or other vulgar carouse. I remember my late daughter to have once suggested to me, that the custom she and I so often observed on the continent of Europe, especially in inns and low life, of rinsing the glass with wine and spilling the rinsings on the floor before drinking, is not improbably a relic of the ancient libation, as the modern grace before and after eating is, it can hardly be doubted, a relic of the prayer by which the libation was accompanied. Commander Markham, R.N., in his Cruise of the Rosaria amongst the New Hebrides and Santa Cruz islands, London, 1873, ch. 12, informs us that the natives of Anouta, or Cherry Island, South Pacific Ocean: "On being given anything to drink, such as wine or spirits, which, by the way, they did not seem at all to relish, would, before putting it to their lips, spill a little on the deck; this was evidently a custom, or perhaps part of their religion, as it was faithfully performed by all, and on every occasion they had of drinking." ILLE IMPIGER HAUSIT SPUMANTEM PATERAM, theme; PLENO SE PROLUIT AURO, variation. With the clause TUM BITIAE-PROCERES, compare Hom. Hymn. in Apoll. 10: τω Ꮄ αρα νεκταρ εδωκε πατήρ, δεπαΐ χρυσείω, δεικνύμενος φίλον υιον έπειτα δε δαίμονες αλλοι ενθα καθίζουσιν, very plainly the original of which our text is the copy. PLENO AURO, the full gold cup, exactly as Val. Flacc. 1. 148: "acclinisque tapeti in mediis racuo condit caput Hippasus auro" [an empty gold crater]; also Val. Flacc. 1. 336 (Aeson speaking): "o si mihi sanguis, quantus erat, quum signifero cratere minantem non leviore Pholum manus haec compescuit auro!” The expression auro, in the sense of gold cup or goblet-or rather in that of cup or goblet, without any allusion to the material of which the cup or goblet is made-seems sufficiently strange to us, to whom the expression glass, in the sense of glass cup or goblet, or rather in that of cup or goblet, without any allusion at all to the material of which the cup or goblet is made, does not, such is the force of habit, seem in the least degree strange. SE PROLUIT. Compare Steph. Plat. Symp. p. 176, B: Ka γαρ και αυτός ειμι των χθες βεβαπτισμένων. Lucian. Bacch. 7: Καρηβαρούντι και βεβαπτισμένω εοικεν. Liban. vol. 4, p. 167: Βεβαπτισμένων δ' ηδη των δαιτυμόνων, και ουδε ορθούσθαι δυναμένων. 744-747. CITHARA CRINITUS IOPAS PERSONAT AURATA DOCUIT QUEM MAXIMUS ATLAS HIC CANIT ERRANTEM LUNAM SOLISQUE LABORES UNDE HOMINUM GENUS ET PECUDES UNDE IMBER ET IGNES VAR. LECT 8 QUEM I Rom., Pal., Med. II. III N. Heins. (1671, 1676, 1704); Wakef.; Jahn; Voss; Lad.; Haupt; Wagn., Lect. Virg. (ed. 1861); Ribb. ♦ II 3. HENRY, AENEIDEA, VOL. I. 54 QUAE II; cod. Canon. (Butler). III Serv.; Donat.; Rome, 1469; Ven1470, 1471, 1472, 1475; Mil. 1475, 1492; Mod.; Bresc.:; P. Manut; La Cerda; D. Heins.; Phil.; Burm.; Heyne; Brunck; Wagn. (1832, 1841, 1845). This reading derives support from Silius, 4. 509: “haec personat ardens." O lat., Ver., St. Gall. DOCUIT QUEM MAXIMUS ATLAS. QUEM, not QUAE, is the true reading; first, because all the first-class MSS. not defective in this place read QUEM; secondly, because what it was that Iopas sang is sufficiently made known in the immediately succeeding verses, HIC CANIT, &c.; and, thirdly, because it is a greater distinction for Iopas to have been the pupil of Atlas than merely to sing Atlas-lore-learned, nobody knows how. Compare 5. 704: "tum senior Nautes, unum Tritonia Pallas Apollon. Rhod. 1. 65: ήλυθε δ' αυ Μοψος Τιταρήσιος, ον περί πάντων Apollon. Rhod. 3. 528: κούρη τις [Medea] μεγάροισιν επιτρεφει Λιηταο, Lycophr. Cass. 573: TOLATUZOVS zopas ας δη Προβλαστος εξεπαίδευσε θρασύς. Cicer. ad Famil. 9. 22: "Socratem fidibus docuit nobilissimus fidicen." PERSONAT.-Suonare is the term commonly used throughout Italy at the present day to express playing upon a musical instrument, the Italian derivative, in this instance as in so many others, retaining not merely the general sense, but the special application of the Latin original. HIC CANIT ERRANTEM LUNAM, &c.-The calm and philosophical subject of Iopas's song contrasts finely with the subsequent romantic and exciting narrative of Aeneas. In this respect, as in so many others, Virgil has improved upon his master, who, making his minstrel sing, and his hero tell, simi- ERRANTEM LUNAM, the wandering moon, the devious moon, (where ειση δ' αιθέρτην τε φύσιν τα δ' εν αιθέρι παντα λαμπαδος εργ' αϊδηλα, και οπποθεν εξεγένοντο, έργα τε κυκλωπος πευση περιφοιτα σεληνης και φύσιν εqiqota ɛoya is the ERRANTEM of our text). Nonnus, 4. 279 (of Cadmus): αστατα κύκλα νοήσε παλιννοστοιο Σελήνης (where αστατα κύκλα παλιννοστοιο is the same). Sen. Troad. "quo bis sena volant sidera turbine, quo cursu properat saecula volvere astrorum dominus [the sun], quo properat modo obliquis Hecate currere flexibus; hoc omnes petimus fata" (where "obliquis currere flexibus" is the same). Also, Manil. protulit os "simul ac vaga luna decorum (in which last two passages "vagantem" and "vaga" are like- "we the globe can compass soon swifter than the wandering moon; and, above all, Virgil himself, Georg. 1. 337 (of the planet "quos ignis caelo Cyllenius erret in orbes," where the meaning of errare, as applied to a heavenly body, SOLIS LABORES. "Eclipsim," Cynthius Cenetensis, Gesner |