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158. pecora, domestic flocks (as he calls them).

159. fulvum, a mere ornamental epithet. In French, wild animals are called by the general name bêtes fauves (fulvæ).

164. tecta, shelter. - amnes, broad rivers, a descriptive exaggeration: the word is properly applied to navigable streams.

166. pronuba, marriage-goddess (a regular epithet of Juno; cf. note v. 59) but the title is also given to a matron who conducts the bride to the bridal chamber, which function Juno performs here. The special function of Tellus is unknown. The imagery is of ambiguous tokens of marriage: lightnings represent the torches, and the sounds of the tempest the shouts, while the gods of earth and air attend the ceremony.

167. dant signum,`apparently as auspices nuptiarum. Originally the omens were taken at a wedding, and in later times persons attended as auspices, using probably some set form of words, though no omens Fig. 93.

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were actually taken.

Here Tellus and Juno seem to be conceived as auspices, and to give the signal for the marriage to proceed. At the same time the ceremonies which belong to each of them (the phenomena of the air and the effects of the storm on the earth) are added, in chiastic order. conscius, a witness.

168. conubiis, dative (§ 234; H. 400). —ulularunt: referring to the festive cries or song which accompanied the marriage procession, but doubtless here implying also an evil omen.· -summo vertice, i.e. of the As ignes refers to the lightning, so ulularunt appears to represent the roaring of the wind in the tree-tops. Some ceremonies of a Roman marriage are represented in Fig. 94.

trees.

169. primus (§ 191; G. 324, R.o; H. 448).

170. specie, by appearances.

171. nec iam . . . amorem, she no longer broods over a secret love: meditari is to dwell upon repeatedly in thought.

172. praetexit, throws a veil over.

173. Fama: compare the description of the House of Fame, Ovid, Met. xii. 39-63.

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176. primo, at first.

177. parva, etc., cf. Il. iv. 442; Bry. 559.

178. ira deorum (objective genitive), in wrath at the gods. The Titans who scaled Olympus were sons of Earth; and when they were cast down to Tartarus, Earth in anger produced the new brood of Giants. Coeus was of the former brood, Enceladus of the latter.

182. subter, beneath (adverb): apparently every feather has an eye (like those of Argus, set in the peacock's tail).

185. stridens, whizzing from the swiftness of her flight. The reference is perhaps to the buzz of rumor.

186. luce, in the daylight.—custos, keeping watch. — territat, i.e. by the consciousness that she is watching them.

188. tam, as often. — ficti (§ 218, b; G. 374; H. 399, ii.). — pravi, perverted.

190. facta, etc., truth and falsehood.

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192. dignetur (ind. disc.).—iungere (§ 271; G. 424; H. 533). 193. hiemem quam longa fovere, are making the whole winter long a time of wantonness. To fondle or pamper the winter is a poetic way of saying to pass the winter in pampering. In fact, the winter is interrupted by the divine message (v. 222).—quam longa (sc. tam longam), as long as it lasts.

195. foeda, baleful.

196. Iarban, a king of Libya and suitor of Dido; see v. 213.

198. Hammone, "Jupiter Ammon," the great god of Thebes in

Fig. 95.

AMMAN

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200. vigilem ignem: a fire never suffered to go out was kept on the altar of Ammon. 201. excubias (appos. with ignem): the fires are poetically called watchmen of the temple.

202. solum, limina, perhaps nominative, but by some taken in the same construction as ignem. In either case the whole is to indicate frequent sacrifices (pingue) and festivals (sertis). 203. animi, probably originally a locative: see § 218, c, R.; G. 374, R.3; H. 399, iii.

in the very presence of the gods, i.e. with their

204. inter numina = visible forms (statues) about him.

206. nunc, opposed to the doubt he raises in v. 208 that their sacrifices are idle. — pictis epulata toris, banqueting on embroidered couches, a general expression for Moorish pomp and luxury.

208. an te... horremus, is it in vain we stand in awe of thee? The alternative is either that Jupiter does not see what is going on, or that he cares not for mortal affairs at all, otherwise he would not permit it; in the latter case the fear of the gods is idle.

209. caeci, i.e. do thy lightnings strike blindly? So inania, unmeaning. These phenomena were commonly regarded as the avenging action of Jupiter.

The word

210. miscent, raise. means to produce any confused effect; here used of the wild thunder.

212. pretio, i.e. on land she had purchased, not taken by force; hence her conduct is the more arrogant. — litus, i.e. territory by the sea.

213. loci leges, authority over the region.

214. dominum, as her lord: said scornfully.

215. ille Paris: both as vain and luxurious, and as the successful suitor of another's wife. — semiviro, unmanly, a later epithet of Phrygians (partly on account of their dress, cf. ix. 616), but not properly of the Trojans of the heroic age.

216. mitra, a Phrygian cap, having lapels which covered ears and chin. (See Fig. 86, p. 172, and Fig. 96.) —madentem, moist with perfumes.

Fig. 96.

217. subnexus, tied under the chin. Anything worn on the head, except for defence in battle, was a mark of effeminacy. The Emperor Hadrian "marched on foot and bare-headed over the snows of Caledonia and the sultry plains of Upper Egypt" (Gibbon). — rapto, the spoil, i.e. her and her kingdom.

218. quippe, while we, forsooth (with sarcasm).- famam, story, i.e. belief that the gods help mankind; compare note to v. 208. That is, we worship thee as a righteous divinity.

219. aras tenentem, cf. “holding the horns of the altar," as appealing for protection or revenge.

222. Mercurium (cf. Od. v. 28–42): Mercury, the Italian god of merchandise (merx), was identified because of this function with the Grecian Hermes, the proper messenger of the gods, protector of heralds, and divinity of persuasion and intercourse between man and man. - talia mandat, gives him these commands.

223. voca, in a slightly different sense from vocatis (iii. 253): Mercury summons the winds as a god, Æneas implores them as a mortal.

225. exspectat, lingers. — non respicit, etc., has no regard to the cities assigned him.

226. celeris per auras, i.e. swiftly through the air. The idea is something like "on the wings of the wind."

227. non... promisit, not like this did his beauteous mother promise him to be.

228. ideoque, or for this end. — bis: Æneas was rescued by Venus from Diomed (Il. v. 311–317; Bry. 378), and from the flames of Troy (Æn. ii. 589-633).

229. sed fore, but [promised] that he should be one who should govern Italy, big with [the future destinies of] empire, and resounding with the din of war: including in her promise the warlike story of after ages, as implied in v. 231. — regeret (subj. of purpose, cf. note to Ecl. iv. 33).

233. molitur laborem, attempts the task. —laude (§ 245; G. 419; H. 435, N.).

235. spe: notice the hiatus at the cæsura. — inimica, hostile, in anticipation of later history.

237. naviget: i.e. this one word of command contains the whole (summa, noun). — haec, hic, this; referring to the command preceding, but agreeing as usual with the predicate. nostri: we should expect noster, as the genitive is subjective; but perhaps Virgil uses the form merely because it is less common.

242. virgam, the rod (caduceus) twined with two serpents, familiar on account of Mercury's functions as the emblem of commerce, but properly the herald's staff, and used by Mercury as νxоñoμñós in the manner described here. (See Fig. 97.) For the whole description compare Od.

v. 43; Bry. 55.

244. resignat, seals fast. [re in composition has two exactly opposite meanings. With signo it almost, if not always, means to undo the action of the verb. Hence many commentators take it here in that sense. As this however does not give a satisfactory meaning to the passage, it seems better to take it in the intensive sense which is common (along with the other) in relego, recludo, revincio, repagula (repag- as in pango), refixo, redimio, recingo. This word resigno

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