Argivom atque ipsos potuit submergere ponto, Παλλὰς ̓Αθήνη. But in Od. 3 and 4, 40.] Ipsos,' 'Argivos,' the crews, as distinguished from the ships. Forb. comp. Π. 14. 47, πρὶν πυρὶ νῆας ἐνιπρῆσαι, κτεῖναι δὲ καὶ αὐτούς. 41.] I have placed a comma at 'noxam,' to show that unius' is not to be taken with Aiacis Oilei,' but that the second clause is distinct from and epexegetic of the first. Comp. v. 251 below, "unius ob iram." But it is hard to judge in cases like this, where it is a question of minute considerations. See on 3. 162. Furias' expresses the Homeric 77, the infatuation which impels to crime. Mér àágon is twice used of the provocation which Ajax gives to Poseidon, Od. 4. 503, 509. 'Oilei' is not an adjective, but a patronymic genitive, like 'OAños Taxus Alas. In Cic. de Orat. 2, 66, and Ov. M. 12. 622, 'Oileos' is probably the Greek genitive. Hyginus and Dictys Cretensis however are cited by Freund for an adjective, 'Oileus.' For the orthography Oilei,' not 'Oili' (which is however the reading of Med., supported by some grammarians, and adopted by Ribbeck), see Wagn. on v. 30 above, who decides that where the nominative terminates only in 'eus,' the genitive must terminate, not in 'i,' but in 'ei.' Rom. and Gud. have 'Oilei.' 42.] So Aesch. Eum. 827, she says of 40 45 herself, καὶ κλῇδας οἶδα δωμάτων μόνη θεῶν Ἐν ᾧ κεραυνός ἐστιν ἐσφραγισμένος. Juno, in Book 4, raises a thunder-storm, but does not herself (ipsa') hurl the thunderbolt. "Pallas fulminatrix," and the owl grasping a thunderbolt, are found on coins. Iovis ignem' is of course merely a periphrasis for the lightning. See the passage from Attius cited on v. 44. Comp. Eur. Tro. 80, ἐμοὶ δὲ δώσειν φησὶ πῦρ κεραύνιον, Βάλλειν Ἀχαιοὺς ναῦς τε πιμπράναι πυρί (spoken by Pallas). 43.] Eurip. 1. c. makes Zeus send the storm and Poseidon raise the sea, Pallas being merely charged with the lightning. 44.] Comp. Lucr. 6. 391 foll., "icti flammas ut fulguris halent Pectore perfixo;" and Attius, Clyt. fr. 5 (quoted by Serv. on this passage), "In pectore fulmen inchoatum flammam ostentabat Iovis." For 'pectore' Probus read 'tempore.' 45.] Comp. Lucr. 1. c. Turbine caelesti subito correptus et igni." Turbine' is the wind or force of the thunderbolt, as in 6. 594. See also on 2. 649. Forb. is right in placing a semicolon only after acuto,' to show that Ast ego,' &c. is connected with the lines preceding. One or two MSS. have 'inflixit,' which Cornutus preferred ut vehementius.' 'Infixit' is a little awkward after 'transfixo;' and the construction 'infigere aliquem alicui,' to impale a person upon a thing, is, as Henry has pointed out, unusual, if not unexampled. 'Infixit' however is supported by Sen. Ag. 571, "Haerent acutis rupibus fixae rates," quoted by Gossrau. Henry's interpretation, making scopulo' abl., and sup posing Ajax to be pierced by a fragment of rock hurled at him ('turbine' being paralleled with "ingentis turbine saxi," 12. 531), agrees to a certain extent with Quinct. Smyrn. 14. 567 foll. (not with Sen. Ag. 552 foll., who follows Hom.); nothing however is there said about piercing Ajax, who is merely said to be overwhelmed by the rock as Enceladus was overwhelmed by Aetna; so that the parallel is hardly made out. 46.] Apparently from II. 18. 364 foll., Et soror et coniunx, una cum gente tot annos where Here pleads her dignity as greatest of the goddesses and consort of Zeus, as a reason why she should work her will on the Trojans. Incedo,' poetically substituted for the simple copula 'sum;' with an allusion, of course, to the majesty of Juno's gait. The word itself, as Henry remarks, does not necessarily imply majestic movement; but this notion is gained by attention being directed to the movement at all, in a context like this; at the same time, of course, that it is enforced by the qualifying words 'divom regina,' &c. Comp. Prop. 2. 2. 6, "incedit vel love digna soror. "It is probable that Prop. had seen Virg. see on v. 2 above. : 47.] Kaσιyvhтny aλoxóv тe, II. 16. 432. Una Juno thinks it strange that she should take so long to subdue a single nation; Venus, on the other hand (v. 251 below), complains that she and her son are persecuted to gratify a single individual, Juno. 48.] The old reading, unsupported apparently by the better MSS., though one or two have adoret,' was 'adorat-inponat.' Heins. and Heyne recommended, and later editors have restored, 'adorat-inponet' from Med., Rom., and other MSS. Some MSS. however, including Gud. a m. pr. have 'inponit; and this would appear to be the true reading, both from the instances quoted by Wagn. in support of the indicative against the subjunctive (Ov. 3 Am. 8. 1, 2, Et quisquam ingenuas etiamnum suspicit artis Aut tenerum dotes carmen habere putat ?" and Consolatio ad Liviam Incerti Auctoris, 7, 8), and from the nature of the case. Et quisquam adoret' would be, can it be that any one will or is likely to do it? et quisquam adorat,' can it be that any one is doing it? If then the subjunctive is less forcible than the indicative, it is precisely because the future is less forcible than the present. Those who read inponet' explain the change of tense by saying that adorat praeterea''adorabit.Et' couples the presents 'adorat' and inponit with 'gero'-'I am proving my imbecility, and yet I have worshippers! Praeterea' then will express, not so much sequence in time, as a logical relation, like weita. We may still however comp. “praeterea vidit," G. 4. 502. 'Honorem' G. 3. 486. Inponere,' of offerings, 4. 453., 6. 246, 253, G. 3. 490. The general thought seems to be from Poseidon's complaints, Od. 13. 128 foll., where ríovou perhaps supports the presents here. 50-64.] She goes to Aeolia, the home and prison of the winds, and applies to Aeolus their king.' 50.] 'Talia secum volutans.' These words refer to the thought rather than to the expression: but that they are not incompatible with an actual soliloquy, appears from 4. 533, compared with ib. 553, and 6. 185, 186, compared with ib. 190. 51.] Patriam' gives a poetical hint of the personality of the storms; comp. v. 540 below, G. 1. 52, note; Ov. 3 Am. 6.40, "Nilus Qui patriam tantae tam bene celat aquae." The notion of generation is carried still further in feta,' 'The home of the storm-cloud, the teeming womb of raging southern blasts,' 52.] 'Aeoliam' appears from 8. 417 to be Lipara. The Aeolia of Hom. (Od. 10) has been supposed to unite the character, istics of Lipara and Strongyle, the latter of which appears to be assigned by Virg, (1. c.) to Vulcan, Comp. also Val. F. Î, 579 foll. The Aeolus of Homer is not a demigod, but the king of a sort of magic isle, entrusted by Jupiter with the control of the winds, but passing his life in continually feasting with his queen and children. 53.] Homer's winds are not represented as struggling, or the object of anxious custody. When Aeolus wishes to waft Ulysses to his country, he lets the west wind blow, and ties up all the rest in a skin. Val. F., on the contrary, with questionable judgment, makes Aeolus let loose the winds whenever he finds them un governable. Inperio premit ac vinclis et carcere frenat. 54.] Henry (on v. 86) considers the whole picture of the winds to have been suggested by the Ludi Circenses, referring particularly to the words 'inperio premit,' 'frenat,' 'fremunt,' 'carcere,' and 'claustra,' and citing the imitation by Val. F. 1. 611, "fundunt se carcere laeti Thraces equi Zephyrusque," and the description of a chariot-race in Sidon. Apol. 1. ad Consen tium, opening with 'Illi ad claustra fremunt.' Against this may be urged the collocation of two of the most important words, 'carcere' and 'frenat;' inasmuch as 'carcere frenat' must mean curbs with a carcer,' not 'curbs in a carcer.' 'Vinclis' also appears to fix the sense of 'carcere' as a prison-house, and not a barrier in a race-course. Again, 'circum claustra fremunt' is not the same thing as ad claustra fremunt.' The more reasonable thing seems to be to say that Virg. uses imagery principally taken from the race-horse and the prison, but without intending any one connected or uniform series of metaphors. Lucr., in a passage from which this is partly imitated (6. 189-203), compares the winds pent in a thunder-cloud to wild beasts in a cage, "in caveisque ferarum more minantur, Nunc hinc nunc illinc fremitus per nubila mittunt Quaerentesque viam circum versantur" (vv. 198-200). 55.] Here we are reminded of an earlier part of the passage just cited from Lucr., where the storm-clouds in which the winds are confined are compared to mountains (vv. 189, 190) and caverns (v. 195), "moles quas venti cum tempestate coorta Complerunt, magno indignantur murmure clausi Nubibus." It is possible that the Lucretian image may have suggested to Virg. his deviation from the account in Homer. 'Magno cum murmure: comp. such phrases as magna calamitate et prope pernicie civitatis," Cic. 2 Verr. 1. 24. See also Hand, Tursell. 2. p. 152, foll. Montis' with 'murmure,' as v. 245 shows, in spite of the passage in Lucr. While the huge rock roars responsive.' " cum 56.] It is not easy to say what or where this 'arx' of Aeolus is intended to be. The 55 common notion is that it is the top of the mountain in which the winds are confined. Henry once thought it was an eminence within the cave; now he takes it of a fortress or palace in the neighbourhood. This last certainly seems the most natural meaning of the word. The citadel is the natural dwelling of a despotic governor (comp. Juv. 10. 307); in Greek history, tyrants seize it when they assume supreme power; and so here, as Aeolia is under a strong government, it is supposed to be furnished with an 'arx,' though the government consists in keeping the key of the prison. So in the description of the shades, Stat. Theb. 8. 21, Pluto is described as "sedens media regni infelicis in arce," words apparently imitated from Virg., and doubtless to be understood simply as bringing out the notion of sovereignty, without any particular reference to the appropriateness of the image. It is in this arx' that Juno has her interview with Aeolus, who goes from it (though this is not directly asserted) to the dungeon, and opens the door. 'Sedet' expresses actual sitting, not, as Henry thinks, merely dwelling; but it has no further appropriateness than as carrying out the image of 'arce;' and so sceptra tenens,' the Homeric σκηπτούχος. 57.] Kтра in Greek appears to signify generally the symbols of supreme authority rather than the actual sceptre. Virg. however uses it simply for 'sceptrum,' 7. 252, and probably this is the meaning here, though there is no special appropriateness in the image; see previous note. Animos,' like "animosi," G. 2. 441 (note), is half physical, half mental. lit,' &c., as Henry observes, expresses the general effect of Aeolus' sway. Mol 58.] Ni faciat-ferant-verrant.' The present tense here, as in 6. 292., 11.912, is substituted for the imperfect to give greater vividness, and express the greater imminence of that which is prevented or averted. Faciat,' E. 2. 44, note. "Terrasque tractusque maris caelumque profundum," E. 4. 51, note. 59.] Lucr. 1. 277 foll. "venti.. corpora 60 Sed pater omnipotens speluncis abdidit atris, Gens inimica mihi Tyrrhenum navigat aequor, id caeca Quae mare, quae terras, quae denique 'his 62.] Foedus is here nearly equivalent to 'lex;' as in G. 1. 60, "Continuo has leges aeternaque foedera certis Inposuit natura locis" (note). 63.] It is difficult to say whether the object of 'premere' is 'ventos' or 'habenas.' If the latter, which is supported by 'pressis habenis,' 11. 600, laxas dare' must be taken together as equivalent to 'laxare,' like "Haec ego vasta dabo," 9. 323. Otherwise 'dare habenas' might stand alone, as in 11. 623, "datis referuntur habenis." Iussus,' 'a Jove.' 64.] Ad' is not apud,' as Serv. thinks, but ad quem,' &c. is equivalent to "quem allocuta est." Ad quem' is used elliptically 10. 742. "Vocibus usi," Lucr. 5. 1046. 65-75.] 'She begs him to wreck the Trojan fleet, and promises him one of her nymphs as a wife.' 70 65.] Πατὴρ ἀνδρῶν τε θεῶν τε, Π. 1. 544. The namque' is also Homeric, e. g. II. 24. 334, Epuela, σol yáp te μáriotá ye Macrobius piλTaróv OT-Bάok' 10. (Sat. 6. 1) says that the words 'Divom are from pater atque hominum rex' Ennius. 66.] Hom. Od. 10. 22, ἠμὲν πανέμεναι ἠδ ̓ opvúμev öv k' ébéλņow. Vento,' as the important word in the sentence, is to be taken with 'mulcere' as well as with tollere.' Comp. note on E. 2. 26. 67.] Navigat aequor:' comp. Cic. Fin. 2. 34, "cum Xerxes mare ambulavisset, terram navigasset." 68.] Imitated by Ov., F. 4. 251, "Cum Troiam Aeneas Italos portaret in agros," and again Ep. 7. 51, "Ilion in Tyriam transfer felicius urbem." See on 2. 703. Victosque Penatis,' 8. 11. 69.] Incute vim ventis,' 'throw fury into the winds. Serv. quotes Enn. A. inc. "dictis Romanis incutit iram." fr. 117, Henry adopts another suggestion of Serv., making ventis' abl., like "dictis" in Enn. 1. c., i. q. "incute vim Troianis per ventos." 'Submersas obrue puppis: comp. note on "iactatos arcebat," v. 29 above. 70.] 'Diversas' was the old reading, supported by inferior MSS. Heins. restored diversos,' which would naturally be changed by copyists as slightly the The idea of more difficult. age diversos' is kept up in 'disiice,' though corpora' belongs rather to the notion conveyed in 'submersas.' 71.] In Il. 14. 267, Here bribes Sleep by the offer of one of the Charites in marriage, they being represented in Hom. as her attendants, like the Nymphs here, Praestanti corpore,' G. 4. 538, Quarum quae forma pulcherrima Deiopea, Aeolus haec contra: Tuus, o regina, quid optes 72.] 'Deiopea' is the reading of the best MSS., including Med. and Rom. The common and easier reading 'Deiopeam' is supported by quotations by Donatus and Maximus Victorinus. Deiopea' is mentioned with the epithet Asia' in G. 4. 343, as one of the companions of Cyrene. 'Forma pulcherrima,' v. 496 below. 6 73.] Heyne, whom Hermann (El. Doc. Met. p. 63) approves, gets over the difficulty of the quantity in connubio' by making it a trisyllable. The analogy of 'pronubus,' 'innubus,' might be pleaded, as proving a variation of quantity; but no clear instance of connubium' occurs except in Sidon. Apoll. Epithalam. dict. Polemio et Araneolae. Propriam dicabo,' 'make her thine for ever.' See E. 7. 31, note. Juno speaks not only as the mistress of the nymph, but as the goddess of marriage. It is in the same character that she offers to dispose of the hand of Dido, 4. 126, where this line is repeated. The line in Il. 14. 268 is dwow oτviéμeva καὶ σὴν κεκλῆσθαι ἄκοιτιν. Virgil characteristically keeps the form, while expressing himself in a different fashion. Ev κεκλῆσθαι ἄκοιτιν may remind us of " coniunx quondam tua dicta," 2. 678, and we may remember that 'dico,' 'dicare' has an affinity in usage, if not in form, with 'dico,'' dicere' (comp. 6. 138 note). Tibi' is not expressed, being really given in the two following times. 74.] Hom. I. 14. 269, Od. 5. 210, ἧς αἰὲν ἐέλεαι ήματα πάντα. Virg. appears to have taken ééλdeas as the future, which, as Heyne remarks, would be supported by Od. 6. 281, ëgei dé μiv žμara πάντα, 75 80 fuse the goddess to whom he owes his power.' 76.] He throws the responsibility on her. Thine is the task to see well what thou askest.' So 'fas est' is exculpatory. I am doing my duty in executing thy commands.' The general sense is from Π. 14. 196, αὔδα ὅ τι φρονέεις τελέσαι δέ με θυμὸς ἄνωγεν. 77.] So Juno, 4. 115, "Mecum erit iste labor." 78.] Lucr. 2. 15, "Qualibus in tenebris vitae quantisque periclis Degitur hoc aevi quodcunque est." In both cases the form is depreciating, and here it denotes the depreciation of modesty. This poor realm of mine.' Tu sceptra Iovemque Concilias,' you make power and Jupiter's patronage mine.' Jupiter is the dispenser of the powers of the universe. Aesch. Prom. 229. 'Concilias-das-facis,' in the present, to express the tenure on which he continues to hold his station. Aeolus is far more complaisant than Sleep in Hom., who at first demurs violently to the request as dangerous to himself, and when promised a bride, exacts an oath from Here that she will keep her promise. In II. 14. 212, Aphrodite tells Here she cannot refuse one who is the partner of Zeus' bed. 79.] Virg. possibly, as Heyne suggests, had in his mind Here's first offer to Sleep, II. 14. 238, of a banqueting throne and a footstool; though this need not have been at the feast of the gods. He may also have thought of the lectisternium." This proof of equality, however, is sufficiently common: comp. E. 4. 63, Hor. 3 Od. 33. 11, Aesch. Eum. 351. 80.] Virg. probably refers to some physical theory or legend connected with the character of Juno as queen of the air: this conception of her as making interest with an inferior god is however perfectly Homeric. There is an awkwardness about the present line, which apparently merely |