exuvias est 276. Vel qui jaculatus gerens 277. Nunc 273. Trajectus quoad Pulvere, perque pedes trajectus lora tumentes. lora per tumentes Hei mihi, qualis erat! quantùm mutatus ab illo 275. Indutus quoad Hectore, qui redit exuvias indutus Achillis, Vel Danaum Phrygios jaculatus puppibus ignes! Squalentem barbam, et concretos sanguine crines, Vulneraque illa gerens, quæ circum plurima muros squalentem barbam, et Accepit patrios: ultrò flens ipse videbar Compellare virum, et mostas expromere voces: O lux Dardaniæ! spes ô fidissima Teucrûm! Quæ tantæ tenuêre moræ ? quibus Hector ab oris Expectate, venis? ut te post multa tuorum Funera, post varios hominumque urbisque labores, Defessi aspicimus? quæ causa indigna serenos Fœdavit vultus? aut cur hæc vulnera cerno? crines 281. O Hector expectate, ab quibus oris, venis! Ut nos defessi aspicimus te, post 288. Graviter ducens gemitus de imo pectore, ait: Heu! fuge 287. Ille respondit ni- Ille nihil: nec me quærentem vana moratur; hil ad hæc : Sed graviter gemitus imo de pectore ducens : Heu! fuge, nate Deâ, teque his, ait, eripe flammis Hostis habet muros; ruit alto à culmine Troja: 291. Ulla dextrâ, fuis- Sat patriæ Priamoque datum: si Pergama dextrâ sent defensa etiam hâc Defendi possent, etiam hâc defensa fuissent. Sacra, suosque tibi commendat Troja Penates: 294. Quære mænia Hos cape fatorum comites: his mœnia quære, his, quæ statues magna, Magna pererrato statues quæ denique ponto. ponto denique pererrato, Sic ait, et manibus vittas, Vestamque potentem, Eternumque adytis effert penetralibus ignem. mea dextrâ. NOTES. drawn by two horses. Here it means the chariot of Achilles, behind which Hector's dead body was drawn around the walls of Troy several times. See En. i. 99. 273. Trajectus-que per tumentes: pierced through his swelling feet with thongs. It agrees with Hector, mentioned above. 274. Qualis erat! how he looked! how much changed from that Hector, &c. 275. Indutus exuvias: clad in the spoils of Achilles. When Achilles left the Greeks in disgust, his friend Patroclus requested of him the favor of wearing his armour, with a view of striking the greater terror to the Trojans. He was slain by Hector, and stripped of his armour. See Ecl. i. 55. 280. Expromere: to utter these sorrowful words. This word is very appropriate here; it shows him laboring to bring out his words and give them utterance, like a person drawing a heavy load. 281. Lux: in the sense of salus. 282. Tanta: in the sense of longa. The pron. te is understood. 283. Expectate: earnestly desired, or longed for. Ut defessi: how gladly do we, worn out, (with toil and fatigue,) see thee, after the many deaths of thy friends, &c. By labores hominum, perhaps we are to understand the disasters of their allies, and 'by labores urbis, the disasters of his countryUrbis: the city; by meton. put for the inhabitants. men. 275 280 285 290 295 286. Fœdavit: hath disfigured thy serene countenance. 287. Moratur: nor did he, by answering these questions, detain me, &c. 291. Sat datum: enough has been done for our country, and for Priam. Sat here performs the office of a noun. Pergama: properly the fort and fortifications of Troy, but frequently used and taken for the whole city, as in the present case, by synec. 293. Penates. Macrobius, in his Saturnalin, explains the Penates to be those gods by whom we breathe, and to whom we owe the faculties of our minds and bodies, i. e. Jupiter, Juno, and Minerva. To these he adds Vesta on which account the consuls, and other magistrates, when they entered upon their offices, used to pay divine honors to the Penates, and Vesta. This seems to be confirmed by the passage before us, where Vesta is delivered to the care of Eneas, as well as the Penates. These gods, he observes, were styled the great gods. They were also styled powerful: on which account Virgil here styles Vesta, the powerful goddess: Vestam potentem. Dionysius Halycarnassus informs us, that the symbols of these Penates at Rome were two wooden statues of young men, in a sitting posture, with javelins in their hands. 294. Mania: in the sense of urbem. Fatorum: of thy fortunes. 297. Eternum ignem. The sacred fire was Diverso intereà miscentur monia luctu: Et magis atque magis (quanquam secreta parentis Anchisæ domus, arboribusque obtecta recessit) Clarescunt sonitus, armorumque ingruit horror. Excutior somno, et summi fastigia tecti Ascensu supero, atque arrectis auribus adsto. In segetem veluti cùm flamma furentibus Austris Incidit; aut rapidus montano flumine torrens Sternit agros, sternit sata læta boumque labores, Præcipitesque trahit sylvas: stupet inscius alto Accipiens sonitum saxi de vertice pastor. Tum verò manifesta fides, Danaûmque patescunt Insidiæ; jam Deïphobi dedit ampla ruinam, Vulcano superante, domus: jam proximus ardet Ucalegon: Sigea igni freta lata relucent. Exoritur clamorque virûm, clangorque tubarum. Arma amens capio, nec sat rationis in armis : NOTES. kept burning all the year. It was brought by Eneas into Italy, where Numa Pompilius re-established the order of the Vestal Virgins; whose office was to preserve this fire in the temple of Vesta. It was suffered to die away on the last day of the year, and was rekindled again on the first day of March from the beams of the sun. The origin of this religious custom seems to have been derived from the Persians, who were famous for worshipping the sun, and the fire, as an emblem of that luminary. This everlasting fire was not only preserved in the temple of Vesta, but also in private houses, and in the palaces of the great; where was an altar to Jupiter Hercæus, on which fire was kept perpetually burning. Some suppose that this was the fire which Priam had consecrated on the altar, at which he was slain. Adytis. Adytum properly was the most sacred part of the temple-the place where the images and statues of the gods were the shrine. This was commonly the interior or middle of the temple. Hence the propriety of adytis penetralibus. It is often taken for the temple itself by synec. 298. Diverso: in the sense of vario. 299. Secreta: private, separated from others-by itself: it agrees with domus. Fuil is understood. 300. Oblecta: surrounded (covered) by trees, was retired from noise and bustle. 301. Sonitus clarescunt: the sounds are heard more and more clearly: and the din or clashing of arms increases. 303. Ascensu: by climbing up, I ascend to the summit of the palace. By this we are to understand the watch tower, which was usually built on the ridge, or highest part of the house, that it might afford them a more extensive prospect. Arrectis auribus: with listening ears. It is a metaphor taken 300 305 298. Et sonitus clarescunt magis atque magis 309. Fides verborum 310 Hectoris fuit manifesta 314. Nec erat sat rationis mihi in armis. Sed animi ardent glomerare from those animals that prick up their ears at every sound which gives them alarm. 304. Velut cùm flamma, &c. This fine simile is taken from Homer, Iliad ii. 455. Austris: for ventis. 305. Torrens rapidus: a torrent rapid with a mountain flood prostrates the fields, prostrates, &c. Auctus colluvie aquarum è montibus, says Heyne. 306. Sata properly crops of corn, from sero. Lata in the sense of copiosa, or fertilia. 308. Accipiens: in the sense of audiens. Inscius: ignorant of the cause of the sound. 309. Fides: the truth of Hector's words was now manifest. 310. Deiphobi. Deiphobus was the son of Priam and Hecuba. After Paris was slain by Pyrrhus, he married Helen, by whose treachery he fell a sacrifice to the resentment of the Greeks, among the first of his countrymen. See Æn. vi. 494, et seq. 311. Vulcano: in the sense of igne. The god of fire, by meton. put for fire itself. 312. Ucalegon. He was one of Priam's counsellors: here put, by meton. for the house of Ucalegon. His house burns the next. Lata Sigea freta: the broad Sigean Sigea: an adj. from Sigeum, a promontory straits shine with the light of the flames. of Troas. Fretum is properly a narrow sea or strait: it here means that part of the Egean sea lying between Tenedos and Troas. Sed glomerare manum bello, et concurrere in arcem 317. Succurrit mihi in Præcipitant; pulchrumque mori succurrit in armis. 320. Ipse trahit sacra, Sacra manu, victosque Deos, parvumque nepotem victosque Ipse trahit cursuque amens ad limina tendit : summa res : : 316 320 325 322. In quo lcco est Quo res summa loco, Pantheu? quam prendimus arcem? 331. Tot millia, quot nunquam venêre è magnis NOTES. alpha,privitivum, and mens. It properly signifies, deprived of reason-destitute of presence of mind, from any cause whatever. 315. Glomerare in the sense of colligere. 316. Animi ardent: my mind burns to collect, &c. The plural here has plainly the sense of the singular animus. 319. Pantheus: he was the son of Otreus. Servius informs us, that on the overthrow of Troy by Hercules, and the death of Laomedon, Priam sent the son of Antenor to consult the oracle of Delphi, whether he should build up Troy again upon the same foundations. Pantheus was then priest of the Delphic Apollo, a youth of exquisite beauty; and Antenor was so well pleased with him, that he carried him off by force to Troy. To make some amends for this injury, Priam made hin priest of Apollo. However this may be, he was a person of great note and authority among the Trojans. Sacerdos arcis Phœbique: priest of the tower and of Apollo: (that is) of the citadel or tower, where Apollo was worshipped, together with Pallas or Minerva, to whom it was sacred. 320. Sacra: sacred utensils. Here again Virgil applies one verb to two or more nouns, when in strictness it can be applied to one only. Trahit is applicable enough to a child who can hardly walk, and must be half dragged along; but it cannot so well be applied to things that are carried in the hand. 321. Limina. Some copies have Litora. But Servius, Donatus, Heyne, and others, read limina, which is manifestly to be preferred. Litora appears inconsistent with the case. Beside, it reflects much honor upon Æneas, that both Hector and Pantheus should bring the sacred things of Troy to him for safe-keeping. It is a chief object with the poet to aggrandize his hero. 330 322. Summa res: the commonwealth-the common interests of his country; which was the summa res of Æneas, his chief, his highest concern; and will always be nearest the heart of every good patriot. Virgil, to show the haste and impatience of Æneas, makes him throw out these short questions abruptly, without any previous introduction. Loco: state, or condition. Reddit: in the sense of respondet. these words in the sense of inevitabilis ruina 324. Ineluctabile tempus. Ruæus takes Troja. Summa: in the sense of suprema vel ultima. 325. Fuimus Troes, fuit Ilium: we Trojans are no more; Ilium, and the great glory of the Trojans, hath fallen. It was a custom among the Romans, when they would intimate a person to be dead, to say fuit, or vixit, to shun sounds that were shocking, and accounted of bad omen. Beside, there is a greater degree of elegance in expressing the death of a person, or the overthrow of a city, thus, indirectly, by fuit, stetit, vixit, &c. than in plain words. one is the language of poetry, the other of prose. This seems to be an imitation of Euripides in his Troades, where Andromache and Hecuba thus alternately complain: once we were happy-! Hecuba: now our happiness is gone-Troy is no more. 329. Miscet in the sense of spargit. The 330. Bipatentibus: in the sense of apertis. Doors or gates that open both ways, or on both sides, may be called bipatentes. Ad sunt: in the sense of intrant. 331. Mycenis. Mycenae and Argos were the chief cities of Greece; and frequently put for Greece in general. They were situ. ated in the Peloponnesus. Hodie, Morea. Obsedêre alii telis angusta viarum Talibus Otriadæ dictis, et numine Divûm Quos ubi confertos audere in prælia vidi, NOTES. 332. Angusta viarum: the narrow places, or passages of the streets. Loca seems to be understood. It is used in the sense of angustas vias. Caco Marte: in the blind (doubtful) encounter. It is so called on account of the darkness of the night; or because it was sudden and unexpected, and resistance could not, therefore, be made with any prospect of success. Marte: in the sense of pugna vel certamine. 336. Numine: impulse, or will of the gods. 337. Erinnys: this is a common name of the three furies. See Geor. i. 278. In arma: in the sense of in pugnas. 339. Maximus annis. Some read armis: but the former appears to be the true reading from verse 435, seq. Heyne has armis. 340. Oblati: meeting me by the light of the moon. 341. Agglomerant: in the sense of adha rent. 343. Insano: in the sense of magno, or vehementi. Virgil has here applied to Chorabus, what Homer says of Othryoneus. He was passionately in love with Cassandra, the daughter of Priam, and hoped to become his son-in-law: with that view he came to his assistance. He was the son of Mygdon. 345. Furentis: furens here means inspiied-prophetic. Sponsa: properly a woman promised, or betrothed in marriage; from the verb spondeo: also a young married woman. 347. Audere in prælia: to have courage for fight-to be ready to engage. Quos: in the sense of illos. 348. Super his: upon these things. Having observed them collected together, and prepared for fight, he then begins. Or, super his may be in the sense of ad hæc, to these things-to their readiness and courage for fight, he begins. Servius takes them differently. I begin in these words, the more to animate them. In this case, super inust be for insuper; in the former, a prep. Davidson follows Servius. Heyne has post hæc-inde. 248. Juvenes, pectora: there is a great confusion, and neglect of order and method, in this speech, to mark the hurry and disorder of Æneas' mind. O youths, souls most valiant! Frustra: in vain; because they could not save their country. 349. Certa cupido: a fixed, determined resolution. Audentem: in the sense of tentantem. Cupido: in the sense of animus. 351. Omnes Di, quibus: all the gods, by whom this empire stood, have departed from, &c. It was a prevailing opinion that a city, or place, could not be taken, while its tutelary divinities remained in it. It was the practice, therefore, of the besiegers to invite, or call them away. For this reason the Romans took care to conceal the Latin name of the god under whose protection Rome was; and the priests were not allowed to call the Roman gods by their names, lest, if they were known, an enemy might solicit and entice them away. To this cus Una salus victis, nullam sperare salutem. Sic animis juvenum furor additus. Inde lupi ceu 355 357. Quos improba Exegit cæcos rabies, catulique relicti rabies ventris exegit ex Faucibus expectant siccis: per tela, per hostes antris cæcos periculo, Vadimus haud dubiam in mortem, mediæque tenemus quos-que catuli relicti in antris Urbis iter: nox atra cavâ circumvolat umbrâ. 359. Sic nos vadimus per tela lis Quis cladem illius noctis, quis funera fando et per nostra agmina esse socia NOTES. tom the poet may here allude; or rather to the poetical fiction, that when Troy was like to be taken, the gods were seen carrying away their statues from the temples. 354. Una salus: the only safety to the vanquished, is, to hope for no safety. This is the same argument which the brave Leonidas used to animate his men to sell their lives as dear as possible. Una: in the sense of sola. 355. Inde ceu lupi: after that, as ravenous wolves in a dark night, which excessive hunger hath driven out blind to danger, &c. Improba rabies ventris : excessive greediness of the belly-pressing hunger. Raptores: in the sense of rapaces, ravenous, rapacious. Dr. Trapp objects to the justness of this simile; but the comparison does not lie in the action, but in the manner of performing it. As hungry rapacious wolves are forced from their retreats precipitately into danger, without fear or dread, so we rush desperately on our foes, looking death and danger in the face. The poet mentions another circuinstance. Catuli relicti: their whelps, left behind, wait with parched jaws. By which he intended to represent those animals in their fiercest and most ravenous state; and, therefore, the more proper to denote the fierceness and rage of men driven to despair. In atra nebula: in the dark night; because in the night, or dark weather, they are the fiercest and least mindful of danger. 359. Vadimus: we march to certain death, and take the way through the middle of the city. This circumstance is mentioned to show their courage and intrepidity. After ward he is afraid of the enemy, when, he 360 365 370 has in charge his aged father, his wife, and infant son; and endeavors to shun thein by tracing out the by-paths and unfrequented lanes. 361. Fando: in the sense of verbis. 365. Inertia corpora. By these bodies, it is most probable, we are to understand the feeble and helpless part of the inhabitantsold men, women, and children; and all who did not take up arms in defence of their country: they were slain (sternuntur) every where, in their own houses, in the streets, and in the temples whither they had fled for protection. They are called inertia in opposition to those who dared to make resistance, and nobly die. This is much better than to take corpora in the sense of cadavera, as is usually done; for then the epithet inertia would be quite useless and superfluous. 366. Relligiosa limina: the sacred temples of the gods. Limen, the threshold, by synec. put for the temple. Dant pœnas sanguine; simply, suffer punishment with their blood-by shedding their blood. 367. Præcordia: in the sense of corda, velectora. 381. Plurima imago: very many forms of death. This mode of expression is common with Virgil, and is conformable to the Latin idiom. So multa virtus-multusque honos. Æn. iv. 3. Such expressions, however, convey an idea of plurality rather than of unity; and, in our language, require to be rendered in the plural number. 271. Socia: friendly. Androgeos took them to be of the party of the Greeks. 374. Nam quæ segnuties: what sloth so |