26. speremus, see § 268; G. 258; H. referred to 485.

Fig. 28.

27. iam, presently. grypes, griffins, winged lions, with eagles' heads. In Fig. 28 griffins are represented drawing the emblems of Apollo. "In the north of Europe," says Herodotus, "there appears to be the greatest abundance of gold: but how it is got I cannot exactly tell; it is said, however, that Arimaspians, one-eyed men, steal it from the griffins. But I am not persuaded of this, that there are one-eyed men, in other respects like to other men (iii. 116); about the griffins, apparently, he has no scruple. - equis (§ 248, a, R.; G. 346, r.2; H. 385, 4, 3).

28. pocula, watering-places: compare Georg. iii. 529, “Pocula sunt fontes liquidi." The climax here depends upon the deer doing it of their own accord. — dammae, notice the gender.

Fig. 29.

29. incide: Mopsus, the rival, is bidden to cut the pine-knots for his own wedding torches. The poet mocks his own disappointment by congratulating his rival. -novas, i.e. for the new wedding. - tibi, see § 225, b; G. 344, R.3; H. 384, 3, N.', but compare tibi in next line (§ 235). — ducitur: the bride is already on the way. In the ancient wedding the bride was escorted by torchlight with various ceremonies to the house of the husband; hence ducere, to marry, used of the For the ancient torch see Fig. 29.

man.

30. sparge nuces: among marriage customs, the bridegroom scattered nuts among the boys bear

ing torches: as some say, to signify that he has put away childish things. The Roman boys seem to have used nuts as marbles, cf. Hor. Sat. ii. 3, 171.

...

· deserit . . . Oetam, the evening star is forsaking Eta, the mountain which lies back of Thermopyla (i.e. night is coming on). The scenery is Greek, though the customs are Italian.

32. digno, worthy (ironical). — viro (§ 248, a, R.; G. 346, R.; H. 385, 4, 3).—dum, etc., i.e. you, so dainty a maid, who despise all other lovers, scorn me, and arrogantly violate your plighted vows: hinting strongly at the inferior graces of his rival.

33. odio (§ 233; G. 350; II. 390).

34. supercilium: the shaggy brow and long beard are dwelt on in imitation of Polyphemus in Theocr. xi.

35. deum (gen. pl.), you think that no god has regard for mortal affairs, to punish broken vows.

37. saepibus, i.e. our orchard. - roscida mala, etc., I saw thee, a little girl, plucking dewy apples.

38. dux, guide: i.e. I knew where to find the fairest fruit.- cum matre, with my mother (as in Theocritus).

39. alter ab, next to, i.e. the twelfth.

41. ut vidi, ut perii, how I gazed, how was I undone! Observe the hiatus after perii. - malus, fatal.

43. scio, i.e. by experience. quid, see § 189, c. - cotibus, flintstones: often written cautibus, cliffs. The same word, but with a slight difference of meaning.

44. Tmaros, etc.: these names belong to Epirus, Thrace, and Africa, -mere symbols of barbarism. The termination of Rhodopē is unelided, according to Greek use.

45. generis nostri, i.e. of no civilized parentage (§ 215; G. 364; H. 396, v.).—edunt, the present tense seems to confound the god and his office, as if he were born anew in every case of love.

47. matrem: Medea, who slew her two children in jealous rage. mater, Venus, the mother of Cupid.

52. ovis... lupus, etc.: the prayer is that the whole order of nature may be reversed. — fugiat (§ 267; G. 253; H. 484).

53. narcisso, see § 248; G. 403; H. 420.

54. sudent electra, distil amber: this was thought to be a product of the poplar (Ovid, Met. ii. 365); here the humbler shrub is to be as richly endowed. For case see § 238; G. 331; H. 371, ii.

55. certent... ululae, let screech-owls vie with swans, a proverbial saying. Swans, for some unknown reason, were supposed by the ancients to be as melodious in their song as they are stately in their movement, and were held sa red to Orpheus. — They have a soft plaintive note in calling their young; and the fabled melody of their death-song was proverbial. cycnis, dative, in imitation of the Greek, with words of contention. See § 229, c.

56. Orpheus, i.e. in the general, violation of nature, let the humble poet equal the mythic bards. - delphinas: there are many ancient tales of the supposed association of this creature with man, and its fondness for music. The most famous is the one here alluded to of the minstrel Arion (Ovid, Fasti ii. 83-118), who, being forced into the sea by a ship's crew, was rescued by a dolphin.

58. medium mare, mid-sea. This appears to be a mistranslation of Theocr. i. 134 (Erazia taken for ra77a); the true rendering would be, may all things become reversed. — vivite, farewell.

59. specula de montis, from the watch-tower of a high mountain, i.e. a steep cliff (cf. Æn. x. 454). See § 263, N.

60. extremum munus, this last boon: his voluntary death for her sake.

62. vos, emphatic: do you tell, I cannot attempt so lofty a strain. omnia, there is no occasion to supply facere, for posse is constantly followed by neuter pronouns. See § 240, a, and note.

64. effer, bring forth: the maiden, supposed to be standing before the altar, addresses her attendant Amaryllis. -molli vitta, a fillet or band of soft wool, worn about the head by women, used also by priests and consecrated persons. For these latter, the vittae were properly the narrower braids hanging from the ends of the infula, or broad head-band. The vitta was used, as here, with any consecrated object. (See Fig. 30.)

Fig. 30.

65. verbenas pinguis, unctuous herbs (cogn. acc.). The word verbena is used to mean any plant - especially a consecrated sprig or turfused in sacred ceremonies. It is also more properly the name of the herb vervain (Georg. iv. 131), a small flowering shrub. -adole (oleo), burn, i.e. cause to emit fragrance by burning. - mascula tura, large grains of

incense.

66. coniugis (cf. v. 18), lover, or betrothed. - sanos avertere sensus, i.e. turn his mind, now sound, to the insanity of love. Compounds of ab are often used in this way without any direct expression of that from which the action is directed.

67. nihil, i.e. every thing is prepared except the song. - carmina, charms, or magic song.

68. ab urbe it is a country maid, whose truant lover has gone to the neighboring city.

69. vel, even. Compare these and the preceding verses with the corresponding ones in the song of Damon (7ʊ. 17–24). — deducere lunam, to bring down the moon: "a phrase often met with in the detail of magic rites, in which the moon always bears a conspicuous part. The moon and the stars were supposed to be at the bidding of the sorceress." (Compare Æn. iv. 487-491.)

70. Circe, the enchantress, daughter of the Sun (Ovid, Met. x. 210-238).—anguis, etc., a common idea of the power of a sorceress (see Ovid, Met. vii. 199).

73. terna, a set of three.

tibi circumdo, I twine about thee, i.e. about his image, which she bears thrice about the altar. For case see § 225, d; H. 384, 2.- terna licia, three cords, each of the sacred tricolor, and gathered into a "true lover's knot" (v. 77). The three colors are white, pink, and black. — colore, see § 251; H. 419, ii.

74. altaria, governed by circum. See § 263, N. 75. effigiem, compare n. iv. 508. impare, odd: a curious old superstition. A trace of it is seen in the fact that all the Roman months, except February, before the reform of Cæsar, had an odd number of days. "There's luck in odd numbers." The ablative in e is used on account of the metre. For case see § 245; G. 407; H. 416.

77. nodis, ablative of manner (§ 248; G. 401; H. 419, iii.).

78. necte modo, just twine them (modo, apparently, means "that is all I ask.")

80. limus, cera, bits of clay and wax, two images, cast into the altar fire. — durescit, liquescit, this rhyme, or jingle, is in the manner of popular charms. The verse signifies here that Daphnis is to soften to his own true love, and harden to all others. The more usual significance is that the enchanted melts and the enchantress hardens.

81. eodem, see § 347, c; G. 721; H. 608, iii. — amore, see § 248; G. 403 H. 420.

82. molam: broken grains, mixed with salt, and strown in the flame or on the head of a sacrificial victim (Æn. ii. 133, iv. 517). — fragilis.....laurus, burn bay leaves, crackling with resin. The crackling was held auspicious. 83. urit: as Daphnis burns me, so I the laurel for his sake. — malus, cruel (opposed to bonus, kind).· Daphnide, literally, in the case of, in the matter of Daphnis. - laurum, in the Greek Daphne, which would be a second play on words.

85. talis amor: repeated, v. 89 (cf. 1−5). — Daphnim, sc. teneat. - fessa, weary with the search.

87. propter aquac rivum, near the water-brook. — procumbit, falls exhausted (compare En. v. 481). — ulva, sedge, or coarse meadow-grass. 88. perdita, lovelorn. scrae decedere nocti, retreat before the late night, literally, yield to. For construction see § 271; G. 424; H. 533. 89. mederi, compare note to v. 80 above (§ 270, b; G. 423).

91. exuvias... perfidus (compare En. iv. 421, 496): the exuviae are whatever the faithless lover has left behind. Buried at the threshold, they shall be a charm to win him back (v. 93).

92. pignora, she treats them as pledges left for security, hence debent.

95. herbas atque venena, these poison plants. mihi (§ 235; HI. 384, 4). — Ponto: probably used here, as by Cicero, Manil. ix. 22, for Colchis, the land of the enchantress Medea (cf. v. 47).

96. Moeris, a magician.

97. lupum fieri: the superstition of the were-wolf seems to be a very ancient one. It is found in the fable of Lycaon (Ovid, Met. i. 232-239). Compare "Myths and Myth-makers," John Fiske, p. 69. — se condere silvis: the subject of the transformation, in these tales, immediately fled to the wilds. So powerful are these charms that they must bring him. silvis, locative (§ 258, f; G. 384, R.2; H. 425, N.3).

99. satas messis, harvest in the stalk: the phrase is perhaps taken from the supposed power of the enchanter to blast or bless the harvest at his will, and so transfer the good to the bad, and vice versa. alio, see

$ 149, a.

101. fer cineres: to throw the ashes over the head backward into a running stream as an unholy thing -- and to come away without looking back, may be supposed a charm to banish utterly the memory of Daphnis, should he still prove false (v. 103). The passage is borrowed from Theocr. xxiv. 91-94, where the ashes are those of the serpents which sought to destroy the infant Hercules. — rivo, see § 225, b; G. 344, R.3; H. 384, 3, N.1 102. respexeris, see § 269, a; G. 266; H. 484, iv. N.1

103. nil carmina curat: he cares not for songs; after waiting awhile and seeing no effect, the maiden is in despair, and resolves to make a final effort, either to devote her lover to the infernal gods, or else to banish his memory.

105. corripuit...cinis ipse: as Amaryllis sweeps off the ashes, hesitating to bear them finally away, the embers suddenly light up the altar with a quivering flame, - she calls attention to it, and hopes it is a good omen (bonum sit). — flammis, see § 248; G. 401; H. 419, iii.

107. nescio quid, something is certainly the matter: the dog Hylas barks at the door-way. See § 334, e.