Atque hic Aeneas; una namque ire videbat to have enjoined that on the first winning of 'spolia opima' they should be offered to Jupiter Feretrius, as has been already done by Romulus; on the second to Mars, which was done by Cossus; on the third to Quirinus. Livy however, 3. 20, distinctly speaks of the spolia opima' of Cossus as dedicated to Jupiter Feretrius: and Prop. 5. 10. 45 talks of "spolia in templo tria condita." Serv. proposes as an alternative to separate patri' from 'Quirino,' taking' patri' of Jupiter, and connecting capta Quirino,' formerly won by Romulus, which is sufficiently unlikely. For tertia' Rom. has tristia.' 860.] Una' with Marcellus. 861.]" Egregii forma" 10. 435. Fragm. Vat. has formam.' It matters little whether fulgentibus armis' goes with 'egregium' or is taken separately. 862.] The construction is changed for variety's sake. Frons laeta parum,' saddened with the presage of death. Comp. v. 866 below. Deiecto lumina vultu,' a pleonastic variety for lumina deiecta' or vultus deiectus.' [Voltu' Pal.-H. N.] 863.] 'Sic' seems merely to mean 'thus as we see. To interpret it with Forb. "tam tristi specie" would anticipate v. 866. . 864.] De stirpe' with 'nepotum.' "Praeclara stirpe deorum" G. 4. 322. 865.] Qui' which was restored by Heins., but removed by Wagn., is found in Pal., fragm. Vat. a m. pr., 'quis' in Med. Rom. Sense as well as euphony seems to be in favour of 'qui,' as it is not an interrogation that is wanted, but an exclamation. Comitum,' the shades of young Marcellus' future contemporaries crowd round him admiring and applauding. Heyne comp. Eur. Phoen. 148. &s ὄχλος νιν ὑστέρῳ ποδὶ Πάνοπλος ἀμφέπει, where Antigone is asking the names of the invading generals, and commenting on them as she sees them, and the imitation of Virg. in Sil. 13. 782 (speaking of the shade of Homer) "multaeque sequuntur Mirantes animae, et laeto clamore frequentant." Henry has a note on instar,' 860 in which he attempts to prove that the word never means anything but 'amount.' [No doubt in the vast majority of instances it does convey the mathematical notion of measure, amount, or the easily derived one of value, worth. Of the original idea as good an instance as any is Ov. Epist. 2. 30, "sed scelus hoc meriti pondus et instar habet." Columella 7. 5. 15 says “trium heminarum instar infundere." In the derived sense of value or worth the word is very common from the time of Cicero onwards: take for instance Cic. Fam. 9. 6. 4 “hos Tusculanenses dies instar esse vitae puto." It is only rarely that it implies mere likeness, nor (if the lexicons may be trusted) does any one before Ovid use it thus. Virg. always uses it in connexion with size (2. 15., 3. 637., 7. 707). I would suggest that the original idea of the word is weight,' properly something put in,' from the base sta-to set, like the Greek σratuós in its early use. Compare the use of" institor" for a dealer in goods. In this passage its use is clearly poetical. Serv. says it = "similitudo:" Ti. Donatus explains placet mihi forma eius." Conington with Heyne took it to mean 'presence:' Henry paraphrases "what a greatness in himself: how much there is in that single man." The words are however capable of a somewhat different turn; "what a pattern, what an ideal” (of manly excellence) is in himself. He gives a standard by which others may measure and direct their conduct. So in Livy 28. 19, "parvum instar eorum, quae spe ac magnitudine animi concepisset, receptas Hispanias ducebat," instar' properly means measure; yet we might paraphrase "he thought the recovery of the Spains was a poor specimen of, gave but a poor idea of” &c.-H. Ν.] ‘Ipso is evidently meant to distinguish him from those about him, so that we should expect some attribute of distinction to be assigned to him, not simply similarity to his ancestor. Heyne edited ipso est," the reading before Heins., but all the best MSS. omit the verb subst. 66 Sed nox atra caput tristi circumvolat umbra. In tantum spe tollet avos, nec Romula quondam 866.] Partially repeated from 2. 360. Heyne comp. the words of Theoclymenus to the suitors, Od. 20. 351, à deiλoi, Tí Kakoν Tóde TάOXETE; VUKT) μèv vμéwv Εἰλύαται κεφαλαί τε πρόσωπά τε νέρθε τε Yoûva, where as here the image is that of approaching death. 867.] Ingressus' 4. 107. It matters little whether it be taken here as a participle or as a finite verb. 868.] Wagn. restored 'gnate' from Med., agreeably to his opinion that Virg. prefers the archaic spelling in solemn passages, and I have not thought it worth while to disturb it, though fragm. Vat., Pal., Rom., and Gud. have ‘nate.' 'Tuorom' like "suorum " above v. 681. For the well-known story about these lines see vol. i. p. xxvi. (Life of Virgil). 869.] Peerlkamp comp. Tac. Agr. 13, "D. Iulius potest videri (Britanniam) ostendisse posteris, non tradidisse." [Livy 37. 7. "si dare vere pacem, non tantum ostendere vellent."-H. N.] For 'neque' Med. and Rom. give 'nec. which was the reading of Heins. 'Ultra,' beyond this mere glimpse. Marcellus was in his twentieth year when he died. 870.] "Sit Romana potens Itala virtute propago" 12. 827. The construction seems to be Romana propago visa (est) nimium potens (futura fuisse).' 871.] Rom. has 'Superis,' only one of many errors that occur in it in this part of the book. Propria,' note on E. 7. 31. 'Had it been allowed to call these gifts all its own.' Taubm. has an unseasonable reminiscence of logic, "propria, id est, perpetua: . . . proprium enim numquam avellitur ab essentia." 866 870 875 872.] Virum' with 'gemitus.' 'Mavortis' seems as if it might both go with urbem' (comp. Mavortia moenia" 1. 276) and with campus,' a double reference which is perhaps less common in Virg. than in Horace. Comp. G. 1. 273. 873.] Aget gemitus,' shall send forth groans, like ". spumas aget" G. 3. 203, comp. by Forb., perhaps with an accessory notion of celebration ("agere triumphum" &c.), which is Heyne's suggestion. The mourning for Marcellus is described by Dion 53. 30 foll. 874.] Funera' for "funus" as in 4. 500, doubtless to enhance the dignity of the thought. There were 600 couches in Marcellus' funeral procession. Tumulum recentem,' the mausoleum which Augustus had erected in the Campus Martius for the Julian family five years before. 875.] [Latinos avos' was taken by Conington to mean the shades of the heroes of Latium: but it is surely more natural to explain the passage 'no boy of Ilian stock shall ever so exalt in hope his Latin grandsires,' i. e., as Henry says, shall reflect glory on his ancestors by the hopes he holds out of future performance. So Servius, "eriget generis antiquitatem." -H. N.] 876.] With 'spe tollet' Heyne comp. rio èraipei. Spe' might be conceivably understood as a gen., like “ fide &c., but no instance of the form is quoted. Rom. has 'spes.' Romula tellus' like "Romulae gentis" Hor. 4. Od. 5. 1. The form of the noun is used as an adj.: see on "cineri Sychaeo" 4. 552. S78.] Pietas,' to gods and men, refer Dextera! non illi se quisquam inpune tulisset ring perhaps specially to his relation to Augustus. Prisca fides;' Gossrau comp. Hor. Carm. Saec. 57, “Iam Fides et Pax et Honos Pudorque Priscus et neglecta redire Virtus Audet," and reminds us from 1. 292 above that Augustus wished to be regarded as the restorer of ancient virtues. "Vivida bello dextra" 10. 609. Virg. as Henry remarks, lamenting the budding virtues which are never to blossom. 879.] No one would have been his match in fight, had he been destined to live. "Obvius ardenti sese obtulit" 10. 552. 'Quisquam se was the order before Heins. [Impune' Rom.-H. N.] 880.] Perhaps from Od. 9. 49, émiová μενοι μὲν ἀφ ̓ ἵππων ̓Ανδράσι μάρνασθαι, kal 801 Xph Tεdv éóvra. "Pedes ire" 7. 624., 10. 453. 881.] Instead of repeating cum,' Virg. has chosen to express himself differently, as if the doubt expressed by 'seu' were about the fact of Marcellus fighting on horseback. Comp. Hor. A. P. 63 foll. "sive receptus Terra Neptunus classis Aquilonibus arcet" &c. "Armos" seems to be used widely for the flank. 882.] Miserande puer' 10. 825., 11. 42. Henry rightly prefers the old pointing to Wagner's, who makes si quarumpas' a wish. The sense clearly is, if you can overcome your destiny, you shall be Marcellus.' Rumpere fata' like "rumpere legem," "foedus" &c. Comp. generally "si quem Numina laeva sinunt" G. 4. 6. 883.] Tu Marcellus eris' implies, as Henry thinks, that the youth is not Marcellus yet, but only his promise: but it is also meant to include all the glories of the family, as if we were to say You shall be a true Marcellus.' Date spargam' &c. See on 4. 683. The sense here, as Wagn. remarks, is probably the same as if he had written date lilia ut spargam flores," the lilies 880 885 and the purpurei flores' being identical. Gossrau makes 'date' parenthetical, taking manibus lilia plenis' with 'spargam,' which is of course out of the question. "Dant fruges manibus salsas" 12. 173, where as here 'manibus' is abl., not, as in 1. 701, dative. 884.] Purpureos' may either be understood generally as bright (see on E. 5. 38), or in its strict sense, as Pliny 21. 25 says, "sunt et purpurea lilia." "Purpureos flores" 5. 79 (note), which also illustrates the custom. Nepotis' is of course used vaguely. 885.] "Acesten Muneribus cumulat " 5. 531. Comp. also 11. 25, "egregias animas . . .. decorate supremis Muneribus," and with the feeling expressed in 'saltem' ib. 23, "qui solos honos Acheronte sub imo est," Hom.'s Tò yàp yépas orl SavóvTwv. Virg. may have thought of Eur. Iph. Aul. 1239, iv' аλλà TоÛто κατθανοῦσ ̓ ἔχω σέθεν Μνημεῖον. Munus of funeral rites G. 4. 520 &c. 'Inani munere' like "vano honore" 11. 52. Anchises identifies himself with Augustus and those who are conducting the funeral of Marcellus on earth. ['Atcumulem' Pal., 'accumulem' Rom.H. N.] 886-901.] Anchises explains to Aeneas what awaits him in Italy, and then dismisses him and the Sibyl through one of the gates of sleep. Aeneas sails to Caieta.' 887.] Aëris' with 'campis' not, as Ruhkopf thinks, with regione.' W. Ribbeck cites Auson. Cupido Crucifixus v. 1, "Aëris in campis, memorat quos Musa Maronis." It seems to be a general expression for the place of the dead, 'the shadowy plains,' aër' probably including the notion of mist as well as of air. Elsewhere Elysium has aether and light as the rest of the infernal regions have darkness: here a neutral word is chosen. Quae postquam Anchises natum per singula duxit, Stat. Silv. 5. 3, 286 seems to have taken it exclusively of the Elysian fields, "Et monstrate nemus, quo nulla inrupit Erinys, In quo falsa dies caeloque simillimus aër." 888.] "Perque omnia duxit" v. 565 above. 889.] Med. has 'famae melioris amore,' evidently from 4. 221, an error which takes away from its authority in such passages as v. 806 (see note there). Venientis,' in the future. He was to be inspired with a passion for the long line of historic glories which depended on his valour in Italy. Comp. vv. 718, 806., 4. 232. 890.] [Exim,', Ribbeck, from the first reading of fragm. Vat.-H. N.] Viro' is introduced for the sake of the juxtaposition with 'bella.' 'Deinde from this time, v. 756. Here and in the next two lines Virg. almost repeats 3. 458, 459, the difference being that there the Sibyl is to tell Aeneas what he learns from Anchises. See note there. 891.] Laurentis populos,' the towns of the Laurentian territory. Serv. on 7. 667 says "Laurentum civitas plurimum potuit, nam omnia vicina loca eius imperio subiacuerunt."-H. N.] Urbem Latini' 12. 137. 893.] "Sunt geminae Belli portae" 7. 607. The gates of Sleep are from Hom.'s gates of dreams, which are similarly described Od. 19. 562 foll. Much ingenuity has been expended in searching for a symbolical meaning in them. Heyne seems right in saying that Virg. wanted to dismiss Aeneas from the shades by some other way than that by which he had entered, and that Hom.'s gates fortunately occurred to him. See Introduction to this Book. Turnebus and others wanted to understand 'somni' as "somnii:" but "somnii" would not be the same as "somniorum." Here, as 890 895 elsewhere (e. g. v. 702 above), Virg. evidently substitutes sleep for dreams, on account of the metrical unmanageableness of "somnium." 'Fertur' might conceivably be understood as = 'surgit' or tollit se;' but it is simpler to understand it is reported to be,' Virg. speaking doubtfully of things that mortals have no direct means of knowing. 'Fertur cornea 'like "non sat idoneus Pugnae ferebaris" Hor. 2. Od. 19. 26. 894.]Veris Umbris,' real spirits appear in sleep. How far the existence of such apparitions agrees with Virg.'s philosophy may be doubted: see on 4. 353., 5. 722. In Hom. the distinction is between truthful and lying dreams; and perhaps Virg. means to include this as well. See on v. 896. 66 895.] Perfecta nitens' seems = perfecte nitens," like "saxosus sonans," "lenis crepitans" &c. though 'perfecta elephanto' would naturally go together, like "Cymbia argento perfecta 5. 267. 'Gleaming with the polish of dazzling ivory.' 896.] Beautiful as the ivory gate is, the apparitions that pass through it are false. For the power of the shades to send dreams comp. Clytemnestra's dream, which was sent by Agamemnon, Soph. El. 459, olμai pèv obv, olμai Ti κἀκείνῳ μέλον Πέμψαι τάδ ̓ αὐτῇ δυσπρόσοπτ ̓ oveípata. Wagn. Comp. Tibull. 2. 6. 37, 66 ne tibi neglecti mittant mala somnia Manes," which Virg. may have thought of, if it was published before his death. Falsa' probably refers both to the quality of the apparition and to the message that it brings. Both may be illustrated from the dreams of Hom.: in Od. 4. 796 the apparition of Iphthime is made by Athene: in Il. 2. 6. foll. the Dream-god is sent to give false counsel. There is apparently a similar combination of the two notions in Hor. 3. Od. His ibi tum natum Anchises unaque Sibyllam 27. 40 foll., "imago Vana, quae porta 897.] It is difficult to choose between 'ibi' (fragm. Vat., Rom., Gud. a m. p., and probably Pal.) and 'ubi' (Med.). The former is the more simple, the latter the more artificial. On the whole I have followed Ribbeck in preferring 'ibi,' as portaque emittit eburna' loses force by being thrown into the protasis, and even Wagn. does not propose to treat it as forming the apodosis, though in 12. 81 he makes "rapidusque" the apodosis to “ubi.” Natumque unaque Sibyllam 66 v. 752 above. " 898.] "Prosequitur votis" 9. 310. 'His' is explained by what precedes, vv. 890 foll. Anchises continues his instructions till they part at the gate. 899.] "Viam secat" 12. 368. So TéμVELV Sdór. [Sen. Ben. 6. 15. 6" certam secanti viam et prospicienti futuras tempestates."-H. N.] "Post hinc ad navis graditur sociosque revisit" 8. 546. The sense is from Od. 11. 636, avтík' ἔπειτ' ἐπὶ νῆα κιὼν ἐκέλευον ἑταίρους Αὐτούς τ ̓ ἀμβαίνειν ἀνά τε πρυμνήσια Aurai, of Ulysses leaving the shades. 6 900 900.] Recto litore,' sailing straight along the shore, like "recto flumine" S. 57. He follows the line of coast, and it takes him to Caieta. Heyne read ‘limite' from three or four inferior MSS., to avoid the repetition of litore' in the same part of the next verse: but though the repetition is certainly awkward it seems better to suppose a slight carelessness on Virg.'s part than to question the reading of all the great MSS. Ribbeck cuts the knot by bracketing v. 901, which is repeated from 3. 277. Perhaps we may say that Virg. inserted it as a piece of his own epic commonplace, whether as a stop-gap or not, and that this accounts for the repetition of 'litore.' The mention of Caieta has been objected to, as inconsistent with the opening of the next Book, where it is said that the death of Caieta, Aeneas' nurse, was the occasion of the name. But this is natural and Virgilian enough; and we can hardly wish that the poet had rivalled the accuracy of Ovid, who in his brief narrative of Aeneas' adventures (Μ. 14. 157) says “ Litora adit nondum nutricis habentia nomen.' APPENDIX. "THEN, binding round their brows the mystic branch of bay, they rose, and in silence entered upon holy ground. . . . Fronting them rose the high altar, crowned, like the rest, with laurel, on which all must lay tribute who would inquire aught of Phoebus. Here the priests took of their offering and burnt it upon the slab. If the day were one of consultation, lots then were drawn for precedence, and he whom fortune favoured moved on, past the Omphalos, where Apollo had reposed in early days, past the tomb of Neoptolemus, past the image of Pallas, to the steps of the shrine itself. At the foot he left his train of servants, and mounted all alone, wondering at the marvels round, the open colonnades, the wondrous sculptures filling the pediments of the noble tympana, each commemorating the life and labours of a god. . . . And now the jubilant trumpets of the priests pealed out, with notes that rang round the valley, and up among the windings of the Hyampeian cliff. Awed into silence by the sound, he crossed the garlanded threshold: he sprinkled on his head the holy water from the fonts of gold, and entered the outer court. New statues, fresh fonts, craters, and goblets, the gift of many an Eastern king, met his eye: walls emblazoned with dark sayings rose about him as he crossed towards the inner adytum. Then the music grew more VOL. II. 2 N |