in Aegypto appellabantur: hos meatus statuendum est duxisse ad unum aliquod penetrale, cuius est LIMEN, v. 45; et FORES, v. 47; et ORA, v. 53; OSTIA, v. 81. Quod si itaque in interiore antro, adyto, Sibylla vaticinia effaretur, remeabat vox per infinitos hos canaliculos, seu spiramina et exitus, quae res ad religiosum horrorem valde accommodata esse debuit," Heyne. To this view of Heyne, viz., that the CENTUM ADITUS are numerous subterranean passages leading to numerous doors (OSTIA CENTUM) which opened directly into the "adytum" or interior part of the cavern, at the LIMEN of one of which doors Aeneas and the Sibyl are described as arriving, in the words VENTUM ERAT

AD LIMEN (vs. 45), there seem to me to be these strong objections: first, that the poet was bound in common propriety to have furnished Aeneas and the Sibyl with light, when he placed them thus together at the further and closed end of a subterraneous passage; secondly, that we are informed at vs. 40, that the inquirers heard the responses issuing through CENTUM ADITUS, OSTIA CENTUM; whereas, if Heyne's interpretation be correct, they reached Aeneas through only one "ostium," and no "aditus;" thirdly, that aditus is not "meatus" (whether subterranean or above ground), but the approach to a place, through a meatus, door, gate, or other opening; the access

afforded by a road, passage or opening, not the road, passage, or opening itself. Compare Georg. 4. 9: "quo neque sit ventis aditus;" Aen. 2. 494: "rumpunt aditus" [not break the door, or road, or opening, but a passage through it; force an entrance, burst in]; also Cic. de Oratore, 1. 204: "sic ego intelligo, si in haec, quae patefecit oratione sua Crassus, intrare volueritis, facillime vos ad ea, quae cupitis, perventuros ab hoc aditu ianuaque patefacta" [by the access through this opened door]. And so in our text, into which there is access through a hundred wide doors; as if Virgil had written in quod itur per CENTUM OSTIA lata. Compare, exactly parallel, Ammian. 17. 4: "Urbem [Thebas]

.

· portarum centum quondam aditibus celebrem" [celebrated for its hundred entrances through a hundred gates]. Even Servius and La Cerda seem to have been of this opinion-"Non sine causa et ADITUS dixit et OSTIA, nam Vitruvius, qui de architectonica scripsit, ostium dicit per quod ab aliquo arcemur ingressu, ab ostando dictum; aditum ab adeundo, per quem ingredimur," Servius. "ADITUS, OSTIA: non est tautologia, ut multi volunt, sed elegans oppositio vocum. Nulla in Virgilio tautologia,” La Cerda, who then goes on to quote Servius as above. In the following line we have the exactly similar structure TOTIDEM VOCES, RESPONSA SIBYLLAE; RESPONSA being the explanation of VOCES, as in our text OSTIA is of ADITUS. Compare 11. 525 :

"angustaeque ferunt fauces aditusque maligni ;"

where the meaning is, not that the place was approached through narrow gorges and other difficult passages, but that the approach to the place, being through a narrow gorge, was on that account difficult.

There seems to me to be no ground whatever for the view which some commentators (amongst others Süpfle and Ladewig) have taken of the CENTUM OSTIA, viz., that by one of these OSTIA only the cave communicated with the temple, while by the others it communicated with the exterior, i. e., with the open country. Not only had such a structure of the Sibyl's cell been totally inconsistent with the mystery and sanctity so indispensable to an oracle, but we are told expressly, vv. 81, 82, that the answer

to Aeneas's question was returned through all the doors. Who can believe that this answer, returned through all the doors, was conveyed to Aeneas through only one, and through the remainder carried out quite beyond the precincts of the holy place, and published to the whole world?

VENTUM ERAT AD LIMEN (vs. 45).—“ Quod sane non potuit esse CENTUM ostiorum, sed tantum unius," Heyne. No; LIMEN is the threshold neither of CENTUM OSTIA nor of "unum ostium," but of ANTRUM, to which it refers past the two immediately preceding lines, which, being merely descriptive of ANTRUM, may be regarded as parenthetic; as if Virgil had said:

EXCISUM EUBOICAE LATUS INGENS RUPIS IN ANTRUM.

VENTUM ERAT AD LIMEN.

See Remm. on 1. 4; 3. 571; 5. 522, 659; 6. 83, 431, 739. Accordingly, while Aeneas stands here AD LIMEN (or, as expressed in vs. 47, ANTE FORES), the FORES (CENTUM OSTIA, VV. 43 and 81) fly open, and he hears the responses issuing out through them and then borne through the open air (PER AURAS) to where he is standing sub dio, within the temple, pov, or sacred enclosure of Apollo.

In justice to Wagner, I must take on myself the responsibility of the point-blank contradiction which the views of the topography of these places put forward in his Praestabilior present to those taken of them in his Heynian edition, and Virg. Br. En. The latter alone are his, the former are mine, Latinized, and transferred by him out of my almost unknown "Twelve Years' Voyage" into his widely circulated and useful work.

18-36.

TIBI-GLAUCI

TIBI, PHOEBE, SACRAVIT REMIGIUM ALARUM, POSUITQUE IMMANIA TEMPLA (vv. 18, 19).-YOTEроν TротEрov: built a temple, and hung his wings up in it.

CORPORA (VS. 22).-"Mirum Virgilium non scripsisse funera," Peerlkamp. The mistake which I have already pointed out at 1. 74, viz., that of taking corpora for corpses. CORPORA here means not corpses, but living bodies, the Athenian victims being always delivered up alive, to be devoured alive by the Minotaur. The precise force of SEPTENA CORPORA NATORUM is seven sons bodily; seven sons, flesh and blood. See Rem. on "disiice corpora ponto," 1. 74.

DEIPHOBE GLAUCI (vs. 36).-Holdsworth thinks that the person here spoken of is not the Sibyl (who, he informs us, does not make her appearance until verse 82), but only the priestess (SACERDOS), whose business it was to attend both on the temple and the Sibyl. He observes: "Deiphobe . . . was not the name of any of the Sibyls. The Sibyl was a goddess, and as such required an introductress to her; and Scipio, in Silius . . . has the priestess Autonoë to conduct him to this very Sibyl." It will, I think, be owned by every unprejudiced reader that there are some grounds for this opinion, as well as for the further opinion of Holdsworth, that "without this distinction between the 'vates' and SACERDOS, this whole passage would be very unintelligible," and I shall just mention what these grounds are: First, it seems scarcely consistent with the dignity of the Sibyl, that the interpretress of the divine will should appear on Aeneas's summons, and attend him in the character of cicerone. Secondly, it does, indeed, appear at first sight very unlikely that the VIRGO who conducts Aeneas to the LIMEN of the cave from whence the RESPONSA SIBYLLAE are to issue, and who stands

with him at the door of the cave instructing him how he is to proceed in order that the doors of the cave may be opened, so as to give passage to the RESPONSA of the Sibyl, can be really the Sibyl herself. Thirdly, it seems at first sight no less unlikely that Deiphobe being the Sibyl herself, there should be no account whatever either of her leaving Aeneas and entering the cave in order to deliver her responses, or of her rejoining Aeneas afterwards. These grounds, however, are all very much more apparent than real. The attendance of the Sibyl, on Aeneas's summons, and her acting the part of cicerone within her own precincts, the temple, was surely not more inconsistent with her dignity than her leaving those precincts and accompanying him expressly as his cicerone on his tour through the underworld; and even if it were, the dignity of the ministers of religion has been in all countries and ages, and under all dispensations, as they are called, rather of an equivocal kind, as will have occurred to anyone who has observed how little above that of menial servants is the status in society of the lower orders of the clergy in Catholic countries at the present day, and how entirely, even in our own country, respect for the cloth varies in the direct ratio of the secular rank and fortune of the wearer. But no matter what the ministerial dignity of the Sibyl, a greater than the Sybil was there one of those for whose use and behoof the Sibyl and her whole confraternity existed; and if the office she was called on to perform had been still more servile, perform it she must. As well might an archbishop of Paris have denied himself when a little Napoleonide was to have the innate devil cast out of it by means of a sprinkling of lustral water, as the Sibyl have kept aloof when Achates was sent to fetch her. Still further, did not Helenus-not a seer and priest alone, but a king-come out of his city to meet Aeneas, escort him into it, and even lead him by the hand into his temple of Apollo

meque ad tua limina, Phoebe,

ipse manu multo suspensum numine ducit ?"

And what poet, ancient or modern, ever knew better than Virgil that laurel crowns are less likely to drop down upon the head,