(aoldós). Hence vatem is used with pastores. The ignorant shepherds looked up to him as an inspired bard.

35. Vario, Cinna: L. Varius Rufus, a favorite tragic and epic poet of the time, editor of the Æneid (Hor. Od. i. 6; Sat. i. 10, 51); Helvius Cinna, an epic poet of no great merit (see note, v. 36).

36. argutos . . . olores, to cackle like a goose among the tuneful swans.- -anser: said to be a punning allusion to a poet of unclean reputation, a friend of Mark Antony (Cic. Phil. xiii. 5), censured by Ovid (Tristia, ii. 435): “ Cinnaque procacior Anser." 37. id ago, that is what I am trying to do (referring to incipe, v. 32). tacitus voluto, I am thinking it over to myself. 38. si valeam, to see if I can, &c.

39. huc ades, etc., a free imitation of Theocr., xi. 42-49, the song of the Cyclops to Galatea (see introd. to Ecl. ii., and Ovid, Met. xiii. 789-869).

40. ver purpureum, rosy spring, blushing with young flowers. 43. insani . . . fluctus, let the mad waves lash the shore, contrasting the calm beauty of the meadows.

44. pura, cloudless; as sailors say "dirty weather," i. e. cloudy. 45. numeros, etc., I remember the tune (or measure), if only I could retain the words (i. e. I could sing it if, &c.). [For the form of condition, see § 60, 2, d.]

46. antiquos ortus, i. e. antiquorum signorum. — Daphni : addressed as the ideal shepherd.

47. Dionæi astrum, the star of Cæsar: a remarkable comet appeared during the year after Cæsar's death, and was thought to signify his apotheosis. Dione was the mother of Venus, from whom, through Iulus, the Julian house claimed descent.

48. quo, under which (abl. of cause).—segetes is the field of standing grain. — gauderent, subj. of purpose.

50. insere piros, graft the pear-trees: under so auspicious a star, they will yield fruit to the third generation, a sign of continued peace.

51. omnia fert ætas, age takes away every thing: Moris suddenly forgets his song. - animum, the general word for soul, used here for memory.-longos condere soles, spent long days: lit., laid the suns to rest, i. e. watched their going down. ("See the Sun to bed and to arise.")

53. oblita, here passive. Most deponents have had an active form at some period of the language.

54. lupi videre priores: it was an old superstition that to meet

a wolf, and not catch his eye first, struck a man dumb. So Socrates in Plato's Republic, speaking of an eager opponent, says, “If I had not caught his eye first, I verily believe I should have lost my voice."-jam fugit, is beginning to fail.

55. satis sæpe, Menalcas himself will repeat it as often as you wish.

56. causando, by making excuses you delay my eager wishes. Nature herself is hushed, listening for your song.

58. aspice, hark! the breezes of windy murmur (=breath of the murmuring wind) have ceased.

59. adeo, just.- hinc by the same idiom as a parte dextra, &c. 60. Bianoris, the mythical founder of Mantua, fabled to be the son of the river-god Tiber and Manto, daughter of the seer Teiresias.

61. stringunt frondes, see note, i. 57.

62. tamen, for all that. Mantua was about a mile and a half away: no need of haste. — usque, all the way.

65. hoc fasce: apparently, the kids, which Mœris is carrying: compare depone.

66. desine plura: no, we cannot even stop to sing. — quod instat nunc, what presses now.

67. cum venerit ipse: when Menalcas himself shall come.

ECLOGUE X.

"The structure of this poem is taken from the latter part of Theocr., Idyl i., the dying Daphnis supplying the model for Gallus, whose despair, however, does not bring him to death. Virgil is supposed to narrate the story in a song as he is tending his goats, and in rising to go home for the evening he gracefully intimates that he is closing the volume of pastoral poetry." The scenery (purely conventional) is in Arcadia.

1. Arethusa: conventionally, the nymph of pastoral verse. The Arethusa is a fresh fountain which rises in the little island Ortygia, the heart of Syracuse. To account for it, the fable was invented of a nymph in Elis, who, being pursued by the river-god Alpheus, was changed into a brook, which disappeared in the earth, and after flowing beneath the sea reappeared in the sacred isle of Diana (Ovid, Met. v. 572-641; Æn. iii. 694).

2. quæ legat, such that Lycoris may read; "the antithesis to

pauca: though few, they must be such as may attract even her scornful eye."

4. sic tibi (dat. after intermisceat): compare ix. 30, and Comus, 924, 925:

"May thy brimmèd waves for this

Their full tribute never miss."

cum subterlabere, when thou shalt glide beneath. In Moschus (Id. vii.), the Alpheus is represented, "taught by Love, the mischiefmaking boy, to dive," as flowing beneath the sea to visit his love. Here Arethusa appears as if reconciled, and repaying these secret visitings. Virgil prays her "to assist his tale of love if she would have the course of her own love run smooth."

5. Doris, i. e. the sea. She was wife of Nereus and mother of the Nereids. amara: translate as if agreeing with undam.

6. sollicitos=torturing.

8. respondent, compare i. 5.

9. nemora, groves, where the trees are not so close but that the cattle can graze (véμew), —like the "oak openings" of the West; saltus, glades, open spaces among the woods, where the game leap from covert (salio) or, more generally, rocky wooded hills, or mountain passes; lucos, woods, partially cleared (luceo), sacred to some divinity. (After all, the derivation of lucus a lucendo was correct, though not with the non.)

10. peribat, was consuming.—naides: in Theocritus (viii. 92) Daphnis is said to win a sea-nymph for his bride; hence the nymphs (i. 66) are bidden to mourn for him. Here, as in v. 1, they play the part of the muses, in connection with Pindus and Parnassus.—indigno, i. e. a love not deserving to be so scorned (viii. 18).

12. ulla, at all. — Aganippe, a fountain of Helicon, of which a poetic name was Aonia.

13. lauri (observe the hiatus): the neglect of the muses is contrasted by the sorrow of trees and plants.

15. Mænalus, Lycæi: mountains of Arcadia.

16. nostri: i. e. as the flock do not disdain to share our sorrow, so do you not disdain to receive their sympathy. — et, even.

19. upilio (the second syllable of this word is probably long, and the io may be scanned as one syllable), sheep-tender; in the staff of farm laborers (Cato R.R. 10), an upilio is allowed for a farm of 240 jugera. - subulci, swine-herds (the reading of all the MSS.), swine being very abundant in Arcadia.tardi: the busi

ness of tending hogs was a very weary one (compare Odys. xiv. 415, 416).

20. glande: acorns, soaked in water, were much used as winter food for hogs and cattle: the husbandman Menalcas is wet through in the task of gathering or soaking them.

22. tua cura, she for whom you pine.

23. per nives, i. e. over the Alps into Gaul.

24. Silvanus (sometimes confounded with Pan): originally a forest deity, but afterwards regarded as a god of gardens and plantations, and the special guardian of the boundaries of peasants' properties, — attributes indicated by the fennel and lilies. — agresti honore, with the rustic honor of his head.

25. quassans (intensive), indicating the massiveness of the wreath.

26. Pan: a formidable nature-divinity (Theocr., i. 16), the sudden sight of whom produced "panic" madness. The vision of him (quem vidimus ipsi) was a special boon vouchsafed the poet.

27. ebuli, elder, a plant of peculiar sacredness. — minio, vermilion (compare vi. 22). The details give reality to the vision. Images of the gods (especially the rustic deities) were often painted red.

29. nec lacrimis, i. e. Love is no more satiated with lovers' tears than grass with irrigating streams (iii. 111), &c. These rustic images are appropriate to the god Pan, who is doubtless thinking of his own lost love Syrinx.

31. at ille, Gallus, who rejects the offered comfort.―tamen, i. e. despite my woe.

33. quam molliter, how sweetly might my frame repose, if one day your pipe should sing my love.

35. utinam: a longing to share the humble life of shepherds. 37. certe ... jaceret: the rustic maid or sun-burnt boy would prove a truer love. — fuscus, sc. est.

39. nigræ, compare ii. 18.

40. salices, willows, on which vines were sometimes but rarely trained. The reading calices, cups, has been suggested (compare Hor. Od. i. 38, 39).

42. hic gelidi fontes : in this calm sweet place, why might not Lycoris herself be content to abide with me? but my mad passion for war (amor duri Martis) keeps me in arms, while she — let me not believe it! The shepherd-lover, the poet, and the man-at-arms are as rudely confused here as the two characters of Tityrus in the

First Eclogue. Some of these verses are said to be taken from Gallus's own compositions.

47. Alpinas nives, mere images of horror to the Roman mind. What we should call sublime in nature, the ancients seem to have thought of only as tedious or terrible. Thus Julius Cæsar whiled away his time among the Alps by composing an essay on Gram- dura, hardy as well as cruel.

mar.

48. me sine sola, alone without me, like Chaucer's "alone, withouten any company.”. -ne... lædant, perhaps as a caution, rather than as a prayer (cf. Ovid, Met. i. 508).

50. Chalcidico versu, certain elegies (probably) imitated by Gallus from Euphorion, a poet of Chalcis (see Cic. Tusc. iii. 19). These were to be adapted to the pastoral muse (pastoris avena), and carved on the bark of trees.

52. spelæa, dens, a Greek word, of very rare use.

53. pati, endure hardship.

a

54. crescent: as the trees grow, so his loves shall expand, pretty image, often illustrated in the unshapely letters cut in green bark. Amores is said to be the title of Gallus's elegies, making a mild play of words.

55. lustrabo, will range as a hunter over Mænalus, attended by nymphs (see G. iii. 40).

56. Parthenios saltus: Mt. Parthenius is on the eastern border of Arcadia.

57. circumdare: the regular way of hunting was to surround the wood and so catch the game.

58. sonantis, echoing.

59. Cydonia: Cretan bowmen had the same fame among the Greeks as the Parthian among barbarians. -torquere, a word properly applied to the whirling of the sling; hence, commonly, to hurling the spear, and improperly, as here, to shooting the arrow. Like the vulgar "fire a stone."

60. tamquam sit, § 61, 1, R.; G. 604. — hæc, agreeing with medicina (§ 47, 2, e; G. 202, R3).

61. deus ille, that merciless deity (Love). — mitescere, relent. 62. hamadryades, i. e. the nymphs of the forest, as in v. 55 ; strictly, those whose life is bound up with the single tree which is the dwelling of each.

63. rursus concedite, again farewell, as if he wished them out of his sight (compare viii. 58).

65. frigoribus (compare Theocr., vii. 111), alluding to the sup