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Prima tulit, tellus eadem vos ubere læto
Accipiet reduces: antiquam exquirite matrem.
Hic domus Æneæ cunctis dominabitur oris,
Et nati natorum, et qui nascentur ab illis.

Hæc Phœbus: mixtoque ingens exorta tumultu
Lætitia; et cuncti, quæ sint ea monia, quærunt,
Quò Phœbus vocet errantes, jubeatque reverti.
Tum genitor, veterum volvens monumenta virorum,
Audite, ô proceres, ait, et spes discite vestras.
Creta Jovis magni medio jacet insula ponto,
Mons Idæus ubi, et gentis cunabula nostræ.
Centum urbes habitant magnas, uberrima regna.
Maximus unde pater, si ritè audita recordor,
Teucrus Rhoteas primùm est advectus in oras,

NOTES.

have understood from this declaration of the Oracle, that Italy was designed them, whence Dardanus came; and not Crete, which was the birthplace of Teucer. Stirpe: in the sense of origine.

95. Lato ubere: in its joyous bosom: or perhaps, in its fertile soil. Uber: signifies the richness or fertility of the soil. Ruæus says, fertili sinu.

96. Reduces: brought back, or returning in safety. Matrem. It is supposed that the poet had in view the circumstance of Brutus, and the Tarquins, who went to Delphi to consult the Oracle of Apollo, concerning the succession to the kingdom. They received for answer, that the empire should be his, who first kissed his great mother. Brutus, on leaving the ship, feigned a fall, and kissed the ground, which he considered as the great parent of all. He received the government, after the expulsion of the Tarquins, being chosen Consul. He was slain by Aruns, one of the Tarquins, soon after he entered upon his office.

97. Domus Æneæ: here the family of Eneas shall bear rule over all lands, &c. These two lines are taken from the Iliad. Lib. 20. 306. It is there said, however, that Eneas should reign over the Trojans. Hence some have inferred that he remained in Troas, and that the whole account of the origin of the Romans is a mere fiction, a compliment only to Augustus. But Dionysius of Halicarnassus understands it of his reigning over the Trojans in Italy. And in this he is followed by Eustathius in his commentary upon this passage of the Iliad. It may be observed that Virgil does not say, Trojanis dominabitur, which answers to the Greek of Homer; but cunctis dominabitur oris. This circumstance hath led some to alter the Greek text so as to conform to the Roman.

101. Reverti: in the sense of procedere. Quò in the sense of ad que loca.

102. Monumenta: records, or memorials. These were of various kinds; not only wri

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tings, but paintings, columns, tombs, and statues. Ruæ us says, historias. Volvens : in the sense of recogitans, vel revolvens in mente.

104. Creta. A large island in the Mediter ranean, lying between the Archipelago on the north, and the Lybian sea on the south: Hodie, Candia. It was called Creta, from Cres, who is said to have reigned there after Jupiter. It is a.so sometimes called Crete. Teucer, from whom the Trojans were sometimes called Teucri, and Troy, Teucria, was a native of this island. He was the son of Scamander; and, in the time of a famine, led a colony to Troas, and settled at Rheteum, a promontory on the shore of the Hellespont. He was most probably the founder of the Trojans : whence Anchises calls him Maximus pater. They were, however, very fond of deriving their descent from Dardanus, who fled from Italy to Troas, and became the son-inlaw to Teucer. By marrying his daughter, he obtained a share in the kingdom, and at his death succeeded him in the government. Crete is here called the island of great Jove; because it was the place of his birth and education. See Georg. 1. 121.

105. Cunabula: neu. plur. the cradle or nursing place of your race. Ruæus says, origo. Idœus: an adj. from Ida, a mountain in Crete.

106. Habitant: in the sense of occupant. Uberrima regna: most fertile realms. This answers to lato ubere, mentioned, 95, supra, and tended to mislead Anchises.

107. Audita: reports-traditions. 108. Rhoteas oras: the coast of Rheteum. Rholeum was a promontory of Troas, where Teucer landed with his colony from Crete. He introduced the worship of Cybele, the mother of the gods, and gave to the mountains of Phrygia the name of Ida, from mount Ida in Crete. He also changed the name of Xanthus into that of Scamander, after the name of his father. Hence Homer says that the river was called Xan

Optavitque locum regno: nondum Ilium et arces
Pergameæ steterant; habitabant vallibus imis.

111. Hinc venit mater Hinc mater cultrix Cybele, Corybantiaque æra, Cybele Idæumque nemus: hinc fida silentia sacris, 112. Hinc venerunt Et juncti currum dominæ subiere leones.

fida silentia

Ergò agite, et, Divûm ducunt quà jussa, sequamur.
Placemus ventos, et Gnossia regna petamus.

116. Illa distant longo Nec longo distant cursu: modò Jupiter adsit,
Tertia lux classem Cretæis sistet in oris.

cursu

NOTES.

thus by the gods, but Scamander by menthe former being its original, and more honorable name.

109. Optavit: in the sense of elegit. Strabo agrees with Virgil in making Teucer the first who reigned in Troy. Dardanus arrived not long after, married his daughter Batea, and succeeded him in the govern

ment.

110. Pergameæ: in the sense of Trojana. 111. Cybele. The same with Rhea or Ops, and wife of Saturn. She is so called probably from Cybelus, a mountain in Phrygia, where she was worshipped. She is taken sometimes for the earth; and in that sense is the common parent of all its inhabitants. Her priests were called Corybantes, Curetes, and Idæi Dactyli. Among other things in her worship, they used to beat brazen cymbals together. The origin of this practice was to prevent the cries of the child Jupiter from being heard by his father. Cybele is here called Cultrix, most probably because she was worshipped in a mountain of Phrygia: whence it might be said that she inhabited it, and, as it were, became the protectress of that country. This is the sense Ruæus gives. He says, protectrix loc. Era: brazen cymbals. Any thing made of brass may be called as, or æra.

Heyne reads Cybela, the gen. of Cybela, sometimes written Cybelus, the name of a mountain in Phrygia. Mater Deûm, says he, que colit, inhabitat Cybelen, montem Phrygiæ: taking cultrix in the sense of qua colit vel inhabitat. After the arrival of Teucer from Crete, he probably changed the nanie of the mountain Cybela or Cybelus, calling it Ida, after the Cretan Ida.

This goddess had several names: Cybele, from the mountain already named, where it is said she was first worshipped by sacrifices: Ops, from a word implying help, because she brings help or assistance to every production of nature: Rhea, from a Greek word signifying to flow, because her benefits flow without ceasing: Dindymene, from the mountain Dindymus in Phrygia: Berecynthea, from Berecynthus, a castle in the same country. See n. vi. 784. She was also called Bona Dea, and Mater Deorum. Sce Ecl. iv. 6. and Geor. i. 121.

Corybantia: an adj. from Corybantes, the

110

115

priests of Cybele, derived from the Greek. During her worship, they made a confused noise with timbrels, pipes, and cymbals. They danced, tossed their heads, and struck their foreheads against each other, appearing like mad men.

They were sometimes called Curetes, from a Greek word which signifies a virgin, because they wore a long robe like young virgins. They were also called Dactyli, from a Greek word signifying a finger, because they were ten in number, there being so many fingers on both hands. The epithet Idai is here added, because they chiefly resided on mount Ida.

Cybele is represented sitting on a car with a robe of divers colors, and holding a key in her hand, to denote that she unlocks and distributes in summer those treasures, that the winter had hid and concealed. She wears a turreted crown on her head, and is drawn by a pair of harnessed lions. The box and the pine tree were sacred to her. the former, because pipes were made of that wood, and used in her worship; the latter for the sake of the boy Atys, whom she loved, and made president of her rites, or ceremonies: but afterwards changed him into the pine tree. Her sacrifices were performed in private, and men were excluded from participation. Silence was especially enjoined in her mysteries. This will explain fida silentia sacris, in the following line.

112. Hinc fida: hence the faithful secrecy in her sacred rites. The mysteries of Cybele, as well as those of Ceres, were carefully concealed from the common people. Her chariot was drawn by harnessed lions, juncti leones, to denote that maternal affection, figured by Cybele, or the earth, the common parent of all, triumphs over the most ferocious and savage natures. Subiere: in the sense of traxerunt. Dominæ. This is an epithet of Cybele, as being the mother of the gods.

115. Gnossia: an adj. from Gnossus, the principal city of Crete, put by synec. for the whole island.

116. Nec distant: nor are the realms of Crete a long way distant Modò: providea that in case that.

117. Lux: in the sense of dies

Sic fatus, meritos aris mactavit honores :
Taurum Neptuno; taurum tibi, pulcher Apollo;
Nigram Hyemi pecudem, Zephyris felicibus albam.
Fama volat, pulsum regnis cessisse paternis
Idomenea ducem, desertaque litora Cretæ,
Hoste vacare domos, sedesque adstare relictas.
Linquimus Ortygiæ portus, pelagoque volamus:
Bacchatamque jugis Naxon, viridemque Donysam,
Olearon, niveamque Paron, sparsasque per æquor
Cycladas, et crebris legimus freta consita terris.
Nauticus exoritur vario certamine clamor.
Hortantur socii, Cretam proavosque petamus.
Prosequitur surgens à puppi ventus euntes :
Et tandem antiquis Curetum allabimur oris.
Ergò avidus muros optatæ molior urbis,
Pergameamque voco: et lætam cognomine gentem
Hortor amare focos, arcemque attollere tectis.
Jamque ferè sicco subductæ litore puppes:

NOTES.

118. Mactavit: he offered-sacrificed. Honores: in the sense of victimas. And meritos in the sense of dignos.

120. Hyemi. By hyemi we are here to understand the stormy winds. They were considered as a kind of divinities, and were accordingly worshipped in order to avert their fury. Pecudem: in the sense of ovem. Felicibus: in the sense of propitiis.

122. Idomenea: an acc. of Greek ending. Idomeneus was the son of Deucalion, and grand-son of Minos, king of Crete. He was one of the leaders in the war against Troy. On his return, being overtaken in a storm, he made a vow to the gods to sacrifice to them whatsoever he should first meet, if they would save him. This happened to be his own son. The father, however, performed his vow. A plague soon arising in his country, and his subjects considering him to have been the cause of it by this inhuman deed, rose against him, and expelled him from his kingdom. Litora deserla: the shores to be deserted-left without a guard, or defence.

123. Sedes relictas adstare: that the country being abandoned, lies open to us. Sedes: in the sense of regiones.

124. Ortygia. The ancient name of Delos was Ortygia, from a Greek word signifying a quail: those fowls having abounded

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in that form around Delos. Freta consıta : the straits set with many islands-the straits and narrow passes formed by the numerous islands, which diversified the sea.

127. Legimus: we coast along the shore -we sail near.

128. Certamine: in the sense of amulatione. Nauticus clamor: a shout of the sailors. 130. Surgens à puppi. This wind blew from the north: their course lay to the southward, and consequently it would be at their stern.

131. Allabimur: we arrive at the ancient shores of the Curetes. These were the ministers of Cybele, and thought by some to be the same with the Corybantes and Idar Dactyli. Of ad and labor. See 111, supra. The Curetes are said to have been the original inhabitants of Crete; from whom the island probably took its name.

132. Molior: in the sense of extruo. 133. Pergameam. Pliny mentions Pergamus, among the cities of Crete. Homer calls it, the hundred-city island. It is said to have had a hundred cities. Gentem lætam: my people delighted with the name. Gentem, in the sense of populum, vel socios.

134. Amare focos: to love their homesto keep close at home, and not wander abroad, until they should discover the disposition of the inhabitants towards them. This agrees with the following injunction: attollere arcem tectis, to raise a tower on their houses in case of an attack, the better to defend themselves.

Servius thinks Eneas here intends to recommend to his people to cultivate the study of religion. It is an unnecessary refinement. Focos: properly the fire-places, or hearth, by synec. put for the whole house, in this place: also sometimes for the fire on the hearth, by meton.

est connubiis

137. Tabida, miseran

letifer

136. Juventus operata Connubiis arvisque novis operata juventus: Jura domosque dabam: subitò cùm tabida membris, daque lues, tractu coli Corrupto cœli tractu, miserandaque venit Arboribusque satisque lues, et letifer annus. corrupto, venit eorum membris, arboribusque Linquebant dulces animas, aut ægra trahebant satisque, et annus est Corpora: tum steriles exurere Sirius agros. Arebant herbæ, et victum seges ægra negabat. 141. Sirius cœpit exu- Rursus ad orâclum Ortygiæ Phœbumque remenso 143. Pater hortatur Hortatur pater ire mari, veniamque precari: me ire rursus ad oracu- Quem fessis finem rebus ferat; unde laborum lum Tentare auxilium jubeat; quò vertere cursus. Nox erat, et terris animalia somnus habebat. Effigies sacræ Divûm, Phrygiique Penates,

rere

145. Et quærere quem finem

150. Visi sunt adstare Quos mecum à Trojâ mediisque ex ignibus urbis ante oculos mei jacentis Extuleram, visi ante oculos adstare jacentis Insomnis, multo manifesti lumine: quà se

insomnis

153. Tum sic visi sunt Plena per insertas fundebat Luna fenestras. Tum sic affari, et curas his demere dictis :

affari me, et

tibi delato ad

154. Apollo canit hìc idem. quod dicturus est Quod tibi delato Ortygiam dicturus Apollo est, Hic canit: et tua nos en ultrò ad limina mittit. 156. Nos secuti sumus Nos te, Dardaniâ incensâ, tuaque arma secuti; te, tuaque Nos tumidum sub te permensi classibus æquor; 158. Nos iidem tolle- lidem venturos tollemus in astra nepotes, 159. Imperium orbis Imperiumque urbi dabimus. Tu mania magnis Magna para, longuinque fugæ ne linque laborem.

mus

tuæ urbi

NOTES.

136. Juventus operata: the youth had sacrificed for their nuptials, and new lands. They were prepared for contracting marriages, and for commencing the business of agriculture.

It was a custom among the Romans to offer sacrifices before they entered upon marriage, or any important business of life. To this, the poet alludes. Sacrificabant pro felici successu conjugiorum, et agrorum.

:

137. Dabam: in the sense of distribuebam. Jura justice among my people. Domos: either the houses that had been abandoned by the inhabitants; or the places where they should build houses for themselves.

139. Tabidu miserandaque: a wasting and pitiable disease came upon their limbs, &c. This disease, or plague, was occasioned by the infection of the air. Cali: in the sense of aëris Tractu: a space, tract, or region, Satis. Sata, properly, crops-any thing planted and growing; from the verb sero. Here, in the sense of segetes.

140. Animas: lives. Anima properly signifies the animal life; animus, the soul. Dr. Trapp thinks the expression an odd one, and proposes to change linquebant to reddebant. Ruæus says, amittebant. The difficulty is removed by rendering dulces animas, sweet, or dear lives.

141. Sirius: the dog-star; a pestilential constellation, rising about the end of July,

140

145

150

155

160

when the heat of the sun is most intense. It is sometimes called canicula.

142. Ægra seges: the diseased, or sickly crop-corn.

144. Precari veniam: to supplicate his favor, or assistance.

145. Fessis rebus: to our afflicted state, or condition. Ferat: in the sense of ponat. Laborum: distress-sufferings. Tentare: in the sense of quærere.

146. Auxilium laborum: relief in our sufferings.

148. Effigies: forms, or figures. Ruæus says statuæ. Penates. See Æn. ii. 717. 151. Insomnis: awake; an adj. agreeing with mei jacentis. Most editors separate the word into in and somnis, in my sleep. This is evidently incorrect: for if he had been asleep, the light of the moon would have been unnecessary. Besides, verse 173 infra, he declares it was no delusion of the fancy in sleep. Manifesti: in the sense of conspicui.

152. Insertas fenestras: windows inserted, or made in the side of the house. Fenestras, quæ sunt in pariete, says Heyne. Fundebat se: in the sense of mittebat se; simply, shone.

154. Delato: carried back, or returned to Delos. Canit: declares, or reveals.

160. Para magna: prepare a great city. Populis, or some word of the like import, is

Mutandæ sedes: non hæc tibi litora suasit
Delius, aut Cretæ jussit considere, Apollo.
Est locus, Hesperiam Graii cognomine dicunt;
Terra antiqua, potens armis atque ubere glebæ.
Enotrii coluere viri: nunc fama, minores
Italiam dixisse, ducis de nomine, gentem.
Hæ nobis propriæ sedes: hinc Dardanus ortus,
Insiusque, pater; genus à quo principe nostrum.
Surge, age, et hæc lætus longævo dicta parenti
Haud dubitanda refer. Corytum, terrasque require
Ausonias. Dictaa negat tibi Jupiter arva.

Talibus attonitus visis ac voce Deorum, (Nec sopor illud erat; sed coràm agnoscere vultus, Velatasque comas, præsentiaque ora videbar:

NOTES.

to be understood, with which magnis is to agree for your powerful people. Magnis nepotibus, says Heyne. Ruæus hath nobis magnis: for us the great gods. Longum laborem fuga: the same as laborem longa fuga: the labor, or fatigue of the long voyage. 161. Sedes: in the sense of regio. The verb sunt is to be supplied. Non suasit hæc: Delian Apollo does not advise, or recommend these shores to thee.

162. Creta: at Crete. The place where is put in the gen. The same with, in Creta. Delius: a name, and epithet of Apollo; from Delos, the place of his birth.

163. Est locus. This passage had been recited to Dido by Ilioneus, Æn. i. 530. As they were the words of the oracle, it would have been disrespectful and improper to alter them in the least: besides, Dido would be more confirmed in the truth of Eneas' relation, when she found two witnesses delivering their testimony in the same words. Locus in the sense of regio.

165. Enotrii: an adj. from Enotria, a name given to that part of Italy, afterwards called Lucania. It took its name from Enotrus, the son of Lycaon, who settled here with a colony of Arcadians. Enotrians spread so widely, that all Italy was sometimes called notria. Enotrii viri: simply, the Enotrians.

The

167. Propriæ nobis: destined, or allotted to us by the gods. The verb sunt is to be supplied. Mr. Davidson takes propria in the sense of perpetuæ. Ruæus says, ad

dicta.

167. Hinc: hence lasius sprang, and father Dardanus; from which prince our race is derived. Principe here is a sub. a prince-a chief-a founder. The construction is easier and more natural by connecting pater with Dardanus. In this instance I have ventured to depart from the common ordo. Iäsius and Dardanus were sons of Electra, the daughter of Atlas, king of Mau

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ritania in Africa; who married Coritus, king of Tuscany. It is said, however, that Jove had an amour with her, and begat Dardanus. Upon the death of their father Coritus, a quarrel arose between the two brothers, which ended in the death of läsius. Upon which Dardanus fled first to Samothracia, and afterwards to Phrygia, where he married the daughter of Teucer, and, in connexion with him, founded the Trojan

race.

170. Corytum: a city and mountain in Tuscany, so called from Corytus, the supposed father of Dardanus, and king of that country. The name is derived from a Greek word which signifies a helmet. Both the city and mountain are now called Cortona. Require. Heinsius, and after him Heyne, reads requirat. But require is the common reading, and is the easier.

171. Ausonias: an adj. from Ausonia, & name of Italy; from Auson, or Ausonius, as Servius informs us. Dictaa arva: the Cretan territory, or lands. Crete is called Dictaan, from Dicte, a mountain on that island, where Jupiter was educated; put, by synec. for the whole island.

172. Talibus visis: at such a vision, or sight.

173. Nec sopor erat, &c. Dr. Trapp, and some other commentators, imagine a difficulty occurs here. To solve it, they make a difference between sopor and somnus. But this difficulty arises entirely from their taking insomnis to mean, in sleep, and not taking it as an adj. See verse 151, supra.

174. Vebatas comas: the heads of the images, or statues, were generally adorned with fillets and flowers. Ora præsentia: their forms present before me. We see how much pains the poet takes to make us believe that it was no dream-no mere fancy. He mentions a variety of circumstances, all of which go to show that Æneas was awake, and not in sleep.

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