Sed nunc Italiam magnam Gryneus Apollo, 345.] Italiam magnam' like "Hespe-, riam magnam" 1. 569. Gryneus' E. 6. 72. 346.] Sortes' oracles. "Dictae per carmina sortes" Hor. A. P. 403. We know nothing from Virg. of any response of Apollo on the subject of Italy except that given at Delos in Book 3; but these new particulars may have been either invented by the poet, or taken from some legend. On the one hand Virg. is fond of conveying information indirectly; on the other the difficulties of his subject, the embarras de richesses of his materials-traditions incompatible with each other, yet equally capable of being used in poetry-and his own love of poetical variety, make him sometimes inconsistent. For a similar use of capessere' Wund. quotes Cic. Att. 10. 9, "Melitam igitur capessamus.” 347.] Hic amor,' this, i. e. Italy, is the object of my affection, the pronoun, as usual, being attracted to the substantive. See Madvig. § 313. 'Hic,' however, might conceivably be the adverb: comp. 7. 122, "Hic domus, haec patria est." Amor' as in E. 7. 21. [Carthaginis' Pal.-H. N.] 348.] Aeneas puts the case rhetorically, as if it were the charm in the appearance of a Libyan city that had such power over Dido. Aspectus' may either be taken in its ordinary sense, if you are kept here gazing on a Libyan city, or in the sense of species,' which it bears several times in Pliny: see Forc. 'Detinet,' as we might say, keeps spellbound, like "moratur." ["Sane quidam in novis et emendatis libris pro 'detinet' 'demeret' inventum adserunt; nam et Ciceronem in prima Philippicarum (14) ita aiunt dixisse 'putasne eum immortali 345 350 tatem mereri voluisse'?" Serv. Conington thought that 'demeret' might possibly stand in the sense of 'earns your favour.' Is it possible that 'demeret' was a corruption for 'demorat,' detains? There was an active form "moro" as well as the deponent "moror," and Tert. Ieiun. 2 uses "demoratus" in a passive sense.-H. N.] 349.] "What jealousy is there?"= why should it be an object of jealousy?' The expression occurs Catalepton 14. 8. "Hunc superesse patri quae fuit invidia?" Wund. comp. the use of plóvos. With the rest of the line comp. 6. 67, 807. 351.] Another allusion to a thing which Virg. has not mentioned directly. The only appearance of Anchises is that mentioned in 5. 722 foll.; but in 6. 695 Aeneas says that his father has frequently appeared and urged him to visit the shades. 353.] Forb. refers to Heins. on Ov. M. 13. 216 to show that "admonet' is a word specially used of dream-warnings. Turbidus' (= "commotus "), when used of persons, is generally applied to the excitement of rage, as 9. 57., 11. 742; but it may express other excitements such as that of fear, 11. 814. Here perhaps our word agitated' would give its meaning, so that would answer nearly to "tua tristis imago" in the parallel passage 6. 695. The apparition of Anchises is perhaps separable from Anchises himself, as would appear from the passage just referred to; but in any case anger would scarcely suit the relation between Aeneas and his father, and Anchises' feeling at this time would doubtless be that which he is himself made to express (6. 694), “Quam metui, ne quid Libyae tibi regna nocerent!" [‘In`somnis' 12. 908 note.-H. N.] 354.] From admonet' and 'terret' we Quem regno Hesperiae fraudo et fatalibus arvis. Nunc etiam interpres divom, Iove missus ab ipsoTestor utrumque caput-celeris mandata per auras Detulit; ipse deum manifesto in lumine vidi Intrantem muros, vocemque his auribus hausi. Desine meque tuis incendere teque querellis ; Italiam non sponte sequor. Talia dicentem iandudum aversa tuetur, supply some such word as "commovet." Aencas' meaning of course is that the thought of Ascanius weighs with him. That thought, we may remember, had just been suggested to him by Mercury. Caput' in expressions like this is not a mere periphrasis, but is used generally where there is some question of personal loss or personal honour. Here we may think of "capitis deminutio." 355.] Fatalibus arvis' 5. 82. 356.] Interpres divom,' elsewhere applied to soothsayers (3. 474., 10. 175), here is used of Mercury, the notion in each case being the same, 'the spokesman of the gods,' the medium between gods and men. See on v. 608 below. [Divum' Med.-H. N.] 357.] Utrumque caput' is best taken 'mine and thine.' There is the same oath in Ov. Her. 3. 107, "Perque tuum nostrumque caput, quae iunximus una." Comp. also Apoll. R. 3. 151. Aphrodite to Eros) ίστω νῦν τόδε σεῖο φίλον κάρη ǹð' ¿μòv aùtîs. Some have thought of Ascanius' head, which Aeneas would couple either with his own or with his father's; but though this would agree well with 9. 300, it could not well stand in the present context. The remaining interpretation, Jupiter's and Mercury's, might stand in place of a better, but requires the authority of a parallel to give it positive value. 358.] Manifesto in lumine:' comp. 3. 151. Here perhaps there may be a reference to the Homeric palveolai évapy. There seems no reference to the supernatural light sometimes diffused by the presence of the gods, as 2. 590. This and the following line are imitated from II. 24. 223, where Priam says of Aeneas avròs γὰρ ἄκουσα θεοῦ καὶ ἐσέδρακον ἄντην. 359.] Intrantem muros' seems merely to mean 'entering the city.' [Probus, according to Servius, seems to have objected to the phrase 'vocem haurire.' As a matter of fact the dictt. do not 355 360 quote any instance of 'haurio' used of the senses from any author older than Virg. Serv. notices that Virg. usually adds the organ of sense or perception, as 'aures' here, "oculi" v. 661, "animus " 12.26. In 6. 559 however, "strepitumque exterritus hausit," this is not the case.H. N.] 360.] Incendere' is applied to the agitation of grief as well as of anger, 9. 500. It is in the former sense that we must understand it as applied to Aeneas, though no sharp distinction is intended between the excitement which Aeneas and Dido would respectively feel in prolonging a scene like this. 361.] Sequi' may have the sense of 'petere;' in other words it may be used of seeking a stationary object. "Si spes erit, Epirum, sin minus, Cyzicum aut aliud quid sequemur" Cic. Att. 3. 16. Here however the word is probably chosen to express the difficulty of finding Italy, which seems to retire as he advances, as in 5. 629 (comp. 3. 496., 6. 61), “Italiam sequimur fugientem." Comp. also Dido's words in Ov. Her. 7. 10, "Quaeque ubi sint nescis, Itala regna sequi." 362-392.] Dido had kindled during his speech, and at last breaks out. He is a traitor, savage and hard-hearted. She can trust neither men nor gods. She had done all for him, and now he leaves her, putting her off with base excuses. Let him go: she will be avenged on him, and will haunt him after death. She leaves him, faints, and is carried away.' 362.] Henry is right in supposing the sense to be that she has been glaring at him silently during his speech, and bursts out when he has done. Aversa;' she looks at him askance, but keeps her eyes on him nevertheless. 'Aversa might be neuter pl. (see on 6. 467); but it seems more natural to take it as fem. sing. Either is sufficiently idiomatic : see on G. 3. 28., 4. 370. 365 Huc illuc volvens oculos, totumque pererrat 363.] For the conjunction of 'oculi' and lumina' in the same sentence see G. 4. 451. [In this passage Henry is doubtless right in understanding oculos' of the eye-balls, and luminibus' of the eyes as the organs of vision; 'glances,' 'looks.'-H. N.] Pererrare luminibus' like "obire visu" 10. 447. 364.] Luminibus tacitis' pro ipsa tacita,' Serv., rightly. Other interpretations proceed on the mistaken supposition that Dido is represented as eyeing Aeneas during her own speech, not during his. 365.] Imitated from Il. 16. 33 foll., where Patroclus reproaches Achilles for hard-heartedness.. 366.] Cautibus' probably with 'horrens.' Virg. makes Dido indulge in those geographical recollections of which he is himself so fond. With the general sense comp. E. 8. 33 foll., a passage which supports those who would regard cautibus here as a local abl. Virg. may have been thinking of Ariadne's reproaches to Theseus, Catull. 64. 154. foll. (comp. Id. 60.) The meaning apparently is that a rock was his mother and a tigress his nurse. Comp. the Ovidian Dido, vv. 37, 38. 368.] She asks why she should hide her feelings, as if there were likely to be any greater occasion to call forth their full force. 369.] Fletu nostro' at or in consequence of my tears; so that the expression is not quite parallel to "nostro doluisti saepe dolore" 1. 669 (note). Lumina flexit' above v. 331. 370.] Lacrimas dedit' 9. 292. [Amantemst Pal. originally.-H. N.] 375 371.] I incline to Serv.'s interpretation "quid prius, quid posterius dicam?" as against Heyne's "Annon haec extrema sunt?" There may be more feeling in the latter, but the former is a thought to which the classical writers were partial in describing emotion, as we have seen on v. 284. For the double question comp. G. 2. 256. Iam' seems to mean it is come to this,' and the repetition strengthens it. See on 2. 701. Maxima Iuno' 8. 84., 10. 685. 372.]Aequis' is here 'just' rather than favourable,' as Dido obviously is bringing a charge against the gods, not simply noting them as unpropitious. In 9. 209, where the words partially recur, the context rather inclines to the other sense. It signifies little whether we make Saturnius' adj. or subst. 373.] There is no faith in the world that one can trust.' Dido generalizes like the chorus in the Medea, v. 412, ἀνδράσι μὲν δόλιαι βουλαί, θεῶν δ ̓ οὐκέτι Tioris &pape, or Ariadne, Catull. 64, 143 foll. With 'eiectum' comp. 1. 578, with egentem' ib. 599. 'Litore' is a local abl. Ov. M. 13. 535 has "eiectum in litore corpus." Serv. ingeniously joins 'litore egentem,' comparing 1. 540, “hospitio prohibemur harenae." [Henry thinks the whole passage is modelled upon Euripides, Medea 475 foll.-H. N.] 374.] In parte locavi' 12. 145. 375.] We must supply some less strong expression than a morte reduxi' for amissam classem.' The quasi-confusion, as Wagn. remarks, is quite in keeping with Dido's state of mind. Comp. Aesch. Ag. 659, Spŵμev avloûv méλayos Αἰγαῖον νεκροῖς ̓Ανδρῶν ̓Αχαιῶν ναυτικῶν Heu furiis incensa feror! Nunc augur Apollo, épeiniwv, where there is not the slightest ground for altering the text. A morte reduxi' because they might have perished from want after landing. She talks of the fleet as if she deserved credit for bringing it into harbour as well as for refitting it. 376.] See v. 110. It matters little whether 'furiis' be taken with incensa' or with 'feror.' 'Augur Apollo' Hor. 1 Od. 2. 32. "Nunc seems to mean, now, just when it is most convenient to him and most fatal to me.' [Henry prefers to take nunc'-'nunc' -nunc' as = "modo -" modo " modo." "At one time it is Apollo,' &c. -H. N.] As before, some other verb must be supplied from 'fert iussa per auras.' 378.] Aeneas had described Mercury's appearance with every circumstance of solemnity: Dido contemptuously condenses and exaggerates the feeling in the epithet horrida.' Med. has horrida dicta,' from v. 226 (so Heyne, but Ribbeck is silent). ['Divum' Med. and Pal. corrected.-H. N.] 379.] Yes, of course the gods are busied about extricating you and entangling me.' 'Quietos' is probably the Homeric eol pela (wovres, but Dido has thrown into the expression a dash of Epicureanism, which would not have been possible to a Homeric personage. 380.] Te' is emphasized. I neither detain your person, nor refute your words.' Thus tua dicta' is not required. 381.] Serv. has a good note: "Satis artificiosa prohibitio, quae fit per conces sionem: quae tamen ne non intellecta sit persuasio, permiscenda sunt aliqua quae vetent latenter, ut ventis,' 'per undas,' nomina terribilia, et sequere,' quasi fugientem." The line in fact supplies a good instance of the delicacy and (so to call it) sensitiveness of Virg.'s language, as while the words themselves in Dido's VOL. II. 380 mouth and in the present context have undoubtedly the meaning which Serv. attributes to them (comp. vv. 310, 313), in another context and in the mouth of another speaker they might have indicated a prosperous voyage undertaken under good auspices. Thus "vento petiisse Mycenas" 2. 25, if it has any special meaning, points to the wind as favouring the journey. See also on v. 361 above. Some MSS. connect ventis ' with what follows [and so now Henry]. 382.] Pia numina:' see on 2. 536. The Ovidian Dido is more lenient, vv. 61 foll. 383.] 'Haurire' of suffering to the full, like avrλeiv, and the old Latin " exanclare." " Quot, quantas, quam incredibiles hausit calamitates!" Cic. 1 Tusc. 35. Waardenburg thinks there is a special reference to death by drowning; but though such a wavering between two meanings would be sufficiently like Virg., Aeneas' repeated cries on Dido would precede, not follow, his drinking the stifling wave.' It was natural that those who could not understand 'hausurum' should conjecture 'haesurum,' as Erythraeus did; but supplicia' presented a difficulty, which was not satisfactorily surmounted by reading supplicio.' 'Mediis scopulis' implies of course shipwreck on a rock. Dido' may either be the Greek accusative or the vocative. The latter is more probable, as Virg. elsewhere studiously avoids using any inflexion of the word, adopting 'Elissa' instead in oblique cases. Comp. Prop. 1. 18. 31, "resonent mihi Cynthia silvae.” Ov. however, while not using any other inflexion of the word, has Dido' twice as an acc., vv. 7, 133. Cerda collects instances from the Latin poets of drowning persons calling out the names of those who were most in their minds. Comp. also Croesus' cry on Solon in Hdt. 1. 384.] Dido will haunt him like a Fury U 385 Et, cum frigida mors anima seduxerit artus, with funeral torches when she is really far away; in other words, the thought of her, angry and revengeful, will ever be present to him. The threat is from Medea in Apoll. R. 4. 385, èk dé σe náτpηs AvTík' ἐμαί σ' ἐλάσειαν Ερινύες. Comp. Id. 3. 703, ἢ σοί γε φίλοις σὺν παισὶ θανοῦσα Είην ἐξ ̓Αΐδεω στυγερὴ μετόπισθεν Ερινύς. Dido will appear like Clytaemnestra v. 472 below. Ignes' are firebrands, as in 2. 276., 9. 570. They are murky and smoky, so as to increase the horror. Thus Alecto's torches (7. 456) are "atro lumine fumantes." [Henry quotes "atris ignibus " from Hor. Epod. 5. 79. He can hardly be right in taking 'ignes' of the fires of a guilty conscience.-H. N.] For 'absens' see above v. 83. According to the Greek belief the living as well as the dead had their Erinnyes, which were in fact curses personified, as Müller remarks in his Dissertations on the Eumenides, so that Virg. has not deviated from mythology in making Dido become a Fury while she is yet alive, at the same time that he agrees with the more modern conception of the absent being made present by recollection. Jahn and Wagn. (smaller ed.) revive the old interpretation, Dido following Aeneas with her funeral flames, which he will see when at sea (comp. v. 661 below, 5. 3 foll.); but this would not suit the present context, as the pile would not be lighted till Dido was dead, while it would represent the thought of death too definitely for Dido's present state of mind. She has talked of death from the first (v. 308); but the notion does not become a resolution till v. 450, and the means are not devised till v. 474. 386.] [From this line to v. 659 there is a gap in the commentary of Ti. Donatus. -H. N.] 387.] Another proof (see on v. 353) that the apparition of a dead person was regarded by Virg. as separable from the spirit below. Here Dido in the shades is to hear of the effects produced on Aeneas by her spectre. The Homeric belief seems 390.] Multa cunctantem' like "haud multa moratus 3. 610. 'Metu,' from fear of making things worse. • Multa volentem dicere' is the reading of Med. and some inferior MSS., apparently from the parallel 2. 790, G. 4. 501. 6 66 391.] [Pal. has succipiunt,' and so Caper Orth. p. 2242 P., Med. 'suscipiunt.' Ribbeck adopts 'succipiunt,' referring to Velius Longus (p. 2226 P.), who says "aliud est amicum suscipere, aliud aquam succipere." So Caper 1.c. suscipimus ad animum refertur... succipimus corpore." The two forms can hardly be identical, 'succipere' being formed from 'su,' or 'sub,' 'suscipere' from 'sus' and 'capere'; and manuscripts give some support to the distinction drawn by Longus. In Lucr. 5. 402, for instance, the MSS. give "solque cadenti Obvius aeternam succepit lampada mundi;" caught up: so Aen. 1. 175 succepit ignem foliis" is right, not “ suscepit": and in 6. 249 tepidumque cruorem Succipiunt pateris." In 11. 806 the uncials give "dominamque ruentem suscipiunt;" but one of Ribbeck's cursives has originally "succipiunt." In Propertius 4(5)9. 36 the Neapolitan MS., the value of which is disputed, reads "et cava succepto flumine palma sat est." Pliny Epist. 5. 6. 24 says, according to the manuscripts, "ex edito desiliens aqua suscepta marmore albescit:" but "suscepta may well be a mistake for "succepta." On 6. 249 Servius says "succippiunt' antique, nam modo suscipiunt' dicimus;" which shews that in his time the distinction had disappeared.-H. N.] Conlapsa' of fainting 8. 584. 66 |