Tu, genitor, cape sacra manu, patriosque Penates. 720 725 Hæc fatus, latos humeros subjectaque colla Veste super, fulvique insternor pelle leonis, Succedoque oneri: dextræ se parvus Iülus Implicuit, sequiturque patrem non passibus æquis. Ponè subit conjux. Ferimur per opaca locorum : Et me, quem dudum non ulla injecta movebant Tela, neque adverso glomerati ex agmine Graii, Nunc omnes terrent auræ, sonus excitat omnis Suspensum, et pariter comitique onerique timentem. Jamque propinquabam portis, omnemque videbar 730 Evasisse viam; subitò cùm creber ad aures NOTES. 717. Sacra: the holy, or sacred utensils; such as were used in offering sacrifices, and in other ceremonies of religious worship: neu. plu. of sacer, used as a sub. Heyne thinks sacra here, and in verse 293, supra, means the images of the gods; thus making it the same with Penales. The reader must judge for himself. His words are: Sacra el Penates possunt pro eadem re haberi: et sic de Deorum simulacris, etiam de Penatibus ipsis. Penales. This word is derived probably from penus, which signifies all kinds of food or provisions for the use of man. The Penates were usually worshipped in the interior part of the house. Their number is not known, nor is it certain what gods were so denominated. Some reckon Jupiter, Juno, and Minerva, among the Penates; others, Neptune and Apollo; others again, Calus and Terra: and Arnobius reckons the Dii Consentes, or Complices, among their number. There were three orders of the Dii Penates. Those that presided over kingdoms and provinces, were called solely Penales: those that presided over cities only, were called Dii Patrii, domestic gods, or gods of the country: those that presided over particular houses and families, were called Parvi Penates. It is not certain under what shape or figure they were worshipped. Some suppose it was under the figure of a young man sitting and holding a spear. It is said that Dardanus introduced them from Samothracia into Troy, and that Encas took them with him into Italy. See Geor. ii. 505. 719. Nefas me: it is unlawful for me, having come, &c. In like manner, Homer makes Hector say he was afraid of performing religious worship to Jupiter, while his hands were polluted with blood, Iliad vi. 334. It was the custom of the Greeks and Romans, and most other nations, to wash their hands, and sometimes their whole bo 718. Nefas esset me digressum 722. Fatus hæc, insternor super latos humeros, subjectaque colla 726. Et nunc omnes auræ terrent, omnis sonus excitat me, et reddit me suspensum, et pariter timentem comitique, onerique; me, inquam, quem dudum non ulla injecta tela, neque Graii dies in water, before they performed acts of religion, especially if they had been pollu ted with bloodshed. On such occasions. they were obliged to use pure water, like that of fountains or running water. Hence Eneas says: Donec abluero me vivo flumine until I shall have washed myself in pure or living water. Flumine: in the sense of aqua. Bello: in the sense of pugnâ. 722. Insternor super: I am covered upon my broad shoulders and bended neck with a gent, &c.—I cover myself, &c. This use of the ver answers to the middle voice of the Greeks. So imponere: be thou placed place thyself; verse 707, supra. Subjecta: in the sense of submissa. 723. Succedo oneri. The meaning is: 1 take my father upon my shoulders-I place myself under the load. 725. Opaca locorum: the same as opaca loca. Or the word spatia may be understood, connected with opaca, and governing locorum. 727. Glomerati ex adverso: collected together in hostile array. Here we have a very beautiful image of our herd's pious and filial affection. With unshaken fortitude he faced the greatest dangers, when his own person only was exposed: now every appearance of danger strikes him with terror, on account of his dear charge. Adverso: in the sense of hostili. 729. Suspensum: in the sense of solicitum. 730. Videbar, &c. Rumus interprets the following words by, excessisse ex omnibus viis; which appears entirely inadmissible. The meaning is: that he seemed to have escaped all the danger of the way; when, to his surprise, a frequent sound of feet suddenly struck his ears. 731. Viam. This is the common reading. Heyne, at the suggestion of Markland, reads vicem, in the sense of periculum; which is preferable, if we had sufficient authority for the substitution. Visus adesse pedum sonitus: genitorque per umbram 733. Hostes propin- Prospiciens, Ñate, exclamat, fuge, nate: propinquant⚫ Ardentes clypeos atque æra micantia cerno. quant 735. Hic malè ami- Hic mihi nescio quod trepido malè numen amicum cum numen, necio quod Confusam eripuit mentem. Namque avia cursu numen, eripuit mihi tre- Dum sequor, et notâ excedo regione viarum : pido 738. Conjux Creusa Heu! misero conjux fatone erepta Creusa substitit; incertum est, Substitit, erravitne viâ, seu lassa resedit, erepta-ne misero fato, Incertum: nec pòst oculis est reddita nostris. erravit-ne viâ, seu Nec priùs amissam respexi, animumve reflexi, 741. Nec respexi, re- Quàm tumulum antiquæ Cereris, sedemque sacratam Venimus hic demum, collectis omnibus, una Defuit; et comites, natumque, virumque fefellit. flexive animum, eam esse amissam, priùsquàm venimus ad 743. Uxor una defuit Quem non incusavi amens hominumque Deorumque? Aut quid in eversâ vidi crudelius urbe ? Ascanium, Anchisenque patrem, Teucrosque Penates 748. Recondo eos, in Commendo sociis, et curvâ valle recondo. 750. Stat sententia renovare omnes Ipse urbem repeto, et cingor fulgentibus armis. Stat casus renovare omnes, omnemque reverti 755. Ubique est hor- Per Trojam, et rursus caput objectare periclis. ror; simul ipsa silentia Principio, muros, obscuraque limina portæ, noctis terrent animos. Quà gressum extuleram, repeto: et vestigia retrò Inde refero me domum, Observata sequor per noctem, et lumine lustro. Horror ubique animos, simul ipsa silentia terrent. Inde domum, si fortè pedem, si fortè tulisset, ut viderem, si fortè, si fortè Creusa tulisset pedem huc. NOTES. 732. Umbram: in the sense of denebras. 734. Cerno: I see their glittering shields and gleaming brass. Æra: brazen armour. 735. Male: in the sense of non. Male amicum: in the sense of imicum, vel infestum. 736. Confusam mentem. His mind was confused, and in a state of perturbation, for fear that something might befall him in his retreat. He had retained his presence of mind so far as to make good his escape in the best possible manner. Now, on a sudden, he loses all recollection; he forgets himself; he knows not what he does: he is deprived of that presence of mind which he had hitherto retained, by some unfriendly deity. In consequence of this he left the plain road, taking the by-paths: nor did he recollect to look back to see if his wife was following him. Avia: an adj. agreeing with loca understood; out of the way: from the ordinary or common way. Of a, privativum, and via. 737. Nota regione viarum; simply, from the known or beaten way. 738. Misero fato. Some render misero, with mihi understood. But miser signifies that which makes miserable, as well as simply, miserable. In this sense it may be connected with falo: distressing fate. When thus construed, it hath a peculiar force. Both Ruæus and Heyne say, misero mihi. 741. Reflexi animum: turned back my 736 740 746 750 755 The mind-reflected. Heyno reads ve. common reading is que. 742. Tumulum. The hill, or eminence, on which the temple of Ceres was situated. See 714. supra. 745. Quem hominumque: whom both of men and gods did I not blame? Amens: distracted in mind-deprived of my reason: of a, privativum, and mens. 747. Teucros: in the sense of Trojanos. 750. Stat. Sententia, or some word of the like import, is understood: my purpose is fixed: I am resolved. While the mind is in doubt and uncertainty, it reels to and fro from one thing to another, fluctuat, vacillat : but when it is determined and resolved, then it stands still; it is at rest. Casus in the sense of pericula. Reverti: in the sense of redire. 752. Limina: threshold-entrance. 753. Extuleram gressum: where I had come out. A phrase. 754. Lumine. Lumen properly signifies light: it also signifies an eye. In this last sense, Ruæus takes it, and interprets it by oculis. It is perhaps better to understand it of the light occasioned by the conflagration of Troy. In this case, sequor, &c. may be rendered: I follow back my footsteps observed in the darkness, and search them out by the light of the flames. Davidson agrees with Rumus. 756. Si fortè, si fortè: if by chance, if by Me refero. Irruerant Danai, et tectum omne tenebant. Ilicèt ignis edax summa ad fastigia vento Volvitur; exsuperant flammæ; furit æstus ad auras. Ausus quinetiam voces jactare per umbram Implevi clamore vias: mæstusque Creüsam Nequicquam ingeminans, iterumque iterumque vocavi. Infelix simulacrum, atque ipsius umbra Creüsæ Obstupui, steteruntque comæ, et vox faucibus hæsit. NOTES. chance, she had returned thither. Tulisset pedem had returned, or gone thither. The repetition of the si fortè, is emphatical. 760. Procedo Creusa was the daughter of Priam, by Hecuba; which, perhaps, is the reason of his going to his palace in search of her. 761. Asylo in the sense of templo. Porticibus in the passages or aisles. 763. Gaza. This word signifies all kinds of rich furniture-wealth-property. It is of Persian origin. Erepta, is connected with it. 764. Mensa Deorum. These were the tripods of the gods, which served for delivering the oracles, or for bearing the sacred vessels. Adytis: in the sense of templis. 763. Undique. This word may imply, that the things here mentioned were collected from all parts of the town, and thrown in this place (huc,) or that they were piled up here all around--in every part of the building. 770. Ingeminans: repeating her name in vain-in vain, because she did not answer him. Mastus, agrees with ego, understood. Furenti: for currenti. 772. Infelix simulacrum: the unhappy apparition-unhappy, not on her own account, for she was blessed and at rest; but because she was the source of sorrow and unhappiness to her husband. Umbra. The introduction of Creüsa's ghost is extremely well timed. No other expedient could be found to stop the further search of Æneas for his wife, and permit him to return to his 771 771. Infelix simulacrum,atque umbra Creusæ ipsius, et imago major notâ visa est mihi ante oculos, quærenti 775 eam, et furenti 775. Tum illa cœpit sic affari me 778. Nec fas est, aut ille regnator superi friends in their expedition. It shows the judgment of the poet. 773. Imago major notâ: her image larger than life-than when alive. Spectres and apparitions are usually represented of a large size; fear having a tendency to enlarge objects that are presented to the imagination Charkness of the night has a tende to enlarge the appearance of objects seen obscurely and imperfectly. This episode of Creusa's death is introduced, not merely for the importance of the event, but because it answered several important purposes of the poet. It gave him an opportunity of more fully illustrating the piety of Eneas, by showing him once more exposed to all the dangers of th war in search of his wife; and, in consequence of that, leads us back with his hero to visit Troy smoking in its ruins, and makes us acquainted with several affecting circumstances, without which the narration would not have been complete. And then it makes way for the appearance of ghost, that affords comfort to Æneas in his distress, by predicting his future felicity; and relieves the mind of the reader from the horrors of war and desolation, by turning him to the prospect of that peace and tranquillity which Eneas was to enjoy in Italy; and of that undisturbed rest, and happy liberty, of which herself was now possessed in the other world. 776. Insano dolori: immoderate grief. Numine: in the sense of voluntate. mitem tibi 780. Longa exilia fulura sunt 784. Parta sunt tibi Olympi sinit te aspor- Fas, aut ille sinit superi regnator Olympi. Dicere deseruit, tenuesque recessit in auras. tem dicere NOTES. 782. Lydius Tybris: the Tuscan Tyber flows, with its gentle stream, between lands rich in heroes. The Tyber is here called Lydian, or Tuscan. It separated Tuscany from Latium. The former having been settled by a colony of Lydians under Tyrrhenus, the son of Atys, kg of Lydia, Asia Minor. He called the inhabitantsyrrheni, after his own name. Agmine: in the sense of cursu vel flumine. Virum. Vir, properly signifies a man, as opposed to a woman-a hero. Also, the male of any kind or species of animals. Arva: properly cultivated lands, from the verb aro. 783. Res læta: prosperity. The same as res secunda. Eneas, after his arrival in Italy, and the death of Turnus, married Lavinia, the daughter of Latinus, king of Latium, and succeeded him in his kingdom. Eneas, in relating this prophecy to Dido, plainly informs her that he was destined by fate for Lavinia; and, by so doing, pleads the necessity of his leaving Carthage. Dido, therefore, betrays herself by an indiscreet passion, and is not betrayed by any perfidy of Eneas. See lib. iv. passim. 780 785 791 795 784. Dilecta Creüsæ: for, or on account of your beloved Creüsa. 786. Servitum: to serve in the capacity of a servant. The sup. in um, of the verb servio, put after ibo. 787. Dardanis. Creusa was the daughter of Priam, and consequently descended in a direct line from Dardanus, the founder of the Trojan race: at least one of the founders of it. See En. i. 1. Nurus: the daughter-in-law. Eneas was the son of Venus and Anchises, which made Creusa the daughter-in-law to Venus. 788. Genitrix: Cybele. She is said to have been the mother of all the gods. 789. Serva: retain, or keep. Nati: Ascanius, who was the son of Creusa and Eneas. 792. Circumdare. The parts of the verb are separated, for the sake of the verse, by Tmesis. 793. Comprensa: a part. agreeing with imago. Manus: acc. plu. Her image, seiz ed in vain three times, escaped his hands. 794. Par: in the sense of similis. Somno: a dream. 796. Hic admirans invenio, &c. The poet, by this circumstance, signifies how greatly Eneas was beloved by the Trojans, and the weight and importance of his character. It appears that this multitude, by resorting to Æneas, and putting themselves under his protection, chose him their king; which appellation is given him throughout the Eneid. fluxisse: in the sense of advenisse. 797. Miserabile vulgus: a pitiable multitude. They assembled, from all quarters, prepared in mind and fortune to follow me, to whatsoever countries I might wish to lead Undique convenere, animis opibusque parati, In quascunque velim pelago deducere terras. Jamque jugis summæ surgebat Lucifer Idæ, Ducebatque diem: Danaique obsessa tenebant Limina portarum : nec spes opis ulla dabatur. Cessi, et sublato montem genitore petivi. NOTES. them over the sea. juventutem. 801. Jugis summæ Ida. Mount Ida lay to the east of Troy, and, consequently, Lucifer, Venus, or the Morning Star, as it is called when going before the sun, appeared to those at Troy to rise from the top (jugis) of that mountain. Summa in the sense of allæ. Pubem: in the sense of 803. Opis. Ruæus interprets this by auxiii; but it may mean wealth-property: and by the expression we may understand, that there was now no hope of obtaining any more of their wealth or property, the 799. Illi convenere 800 undique, parati animia opibusque sequi me city being completely in the possession of the Greeks. 804. Cessi: I yielded to my fate. Dr. Trapp renders it, I retired; but it is much better to understand it as an expression of the piety and resignation of Æneas, especially if we consider what immediately precedes: nec spes opis ulla dabatur. Genitore sublato. This instance of filial piety is highly pleasing. A modern commander would never have submitted to the task of bearing such a load; but would have assigned it to a servant, or imposed it upon a soldier. Rumus says, ferens patrem. QUESTIONS. What is the subject of this book? What is its character, when compared with the rest? How long did the siege of Troy continue? How was it taken at the last? To whom was this horse designed as a present? In return for what? What was the Palladium? By whom was it taken from the temple of Minerva? After building the horse, what did the Greeks do? How far was Tenedos from Troas? Did they pretend that they were about to return home, and relinquish the siege? Did this obtain belief among the Trojans? What was the real object of the Greeks in building this horse? Who acted a very distinguished part in this business? What is the character of Sinon? Who opposed the adinission of this horse within the walls? What prodigy happened just at this time, which overcame all doubts in the minds of the Trojans ? Who was Laocoon? To what office had he been appointed by lot? What was the design of offering sacrifice to Neptune at this time? What did this horse contain? How many names has the poet invented for this engine of destruction? What time was the assault made upon the city? What office did Sinon perform upon this occasion? Did the Grecian troops return from Tenedos, and join their friends? How were they received into the city? In what state were the Trojans at this time? Were they aware of any such treachery? Finding the city in the hands of the enemy, what course did Æneas pursue? What were some of his actions? Where were his last efforts made to avenge his country? What became of Priam? What were the last actions of the aged monarch? What particularly roused his indignation against Pyrrhus? By whom was Priam slain? What was the manner of it? tions? What did he do, after he beheld the death of Priam? Under whose conduct did he pass in safety through his enemies? Did Eneas receive direction to leave the city, and to seck his safety in flight? How did he receive it? From whom? What was the determination of his father Anchises? What effect had his refusal upon the mind of Æneas? What did his wife Creüsa do upon this occasion? How was the determination of Anchises, not to survive the capture of the city, changed? |
