138. nodantur in aurum=are gathered into a knot with gold (i.e. a gold band of some sort confined it).

139. fibula: apparently a gold buckle to her girdle, though no such appears in works of art.

142. agmina iungit: i.e. his own band with Dido's.

143. qualis... Apollo, like Apollo, when, etc.

144. maternam: see iii. 75 and note.

145. instaurat, renews (after the interruption caused by his absence). 146. picti, painted (cf. the ancient Britons and other savage peoples).

FIG. 37.

147. molli. . . fingens, shaping his loose locks, he confines them with the soft garland. - fluentem: Apollo is represented with long hair (cf. Milton's "unshorn Apollo").

150. tantum decus, an equal glory (with Apollo).

151. ventum [est]: impersonal; § 208, d (146, d); B. 138, iv; G. 208, 2; H. 302, 6 (301, 1); H.-B. 290, a, I.

154. transmittunt (sc. se) campos, course the open fields: § 395 (239, b); B. 179, 1; G. 331, R.1; H. 413 (376); H.-B. 386.

157. equo: § 431 (254, b, 1); cf. B. 219, 1; G. 408; H. 475 (416); H.-B. 444, a. For an ancient hunting scene, see Fig. 37, from a wall

painting.

158. pecora, domestic flocks (as he calls them with contempt). 159. fulvum: a mere ornamental epithet. In French, wild animals are called by the general name bêtes fauves (fulvae).

164. tecta, shelter.

amnes, broad rivers, a descriptive exaggeration; the word is properly applied to navigable streams.

166-168. The ceremonies of a Roman marriage are, as it were, imitated by the powers of nature. The flashes of lightning (ignes) were the marriage-torches (see vv. 18, 338–339); the howling (ulularunt) of the nymphs in the tree-tops (summo vertice), i.e. apparently, the roaring of the wind stood for the festal cries and the hymenaal song, while the word chosen suggests an evil omen. Tellus and Juno, deities of earth and sky, attended, apparently, as auspices nuptiarum. These were

persons whose duty it was, originally, to take the auspices at a wedding (cf. i. 345, note), but who, in historical times, had merely a ceremonial function, repeating, doubtless, some set form of words, though no omens were actually taken. In this capacity Tellus and Juno dant signum,

i.e. for the marriage to proceed.

To the names of these two deities are added the ceremonies belonging to each, the flashes in the air, and the effects of the storm on the earth (ulularunt, etc.), in chiastic order: § 597, ƒ (344,ƒ); B. 350, 11, c; G. 682; H. 666, 2 (562); H.-B. 628. The pronuba was a matron who conducted the bride to the bridal chamber, a duty which Juno here performs. The word was also one of her epithets as goddess of marriage. The sky is a witness (conscius) of the wedlock; conubiis: dative; § 376 (235); B. 188, 1; G. 344; H. 425, 2 (384, 4); H.-B. 369; though conscius alone may take the dative.

Addison (Spectator, No. 3) takes the prodigies here mentioned as indicating that all nature is disturbed at Dido's fall and compares Paradise Lost, ix. 780-784, 997-1003, where, on the occasion of the Fall of Man, we are told that

Earth felt the wound, and Nature, from her seat,

Sighing through all her works, gave signs of woe
That all was lost.

169. primus: see iii. 95, note.

173. Fama: see the description of the House of Fame, Ovid, Met. xii. 39-63.

174-188. Cf. Bacon, Fragment of an Essay of Fame: "The poets make Fame a monster. They describe her in part finely and elegantly, and in part gravely and sententiously. They say, look how many feathers she hath, so many eyes she hath underneath; so many tongues; so many voices; she pricks up so many ears. This is a flourish; there follow excellent parables; as that she gathereth strength in going; that she goeth upon the ground, and yet hideth her head in the clouds, that in the day-time she sitteth in a watch-tower, and flieth most by night; that she mingleth things done with things not done; and that she is a terror to great cities." See also Addison's remarks on the propriety of such allegorical figures as actors in an epic poem (Spectator, No. 273).

Modern imitations of Virgil's description are almost innumerable. For examples, see Chaucer's Troilus, iv. 659–662; his House of Fame, iii. 270-304, and Pope's Temple of Fame, vv. 258–269. "Rumor, painted full of tongues," speaks the Induction to Shakspere's Henry IV, Part II.

176, 177. parva, etc.: from Il. iv. 442, 443; Bry. 559, 560. Cf. Ben Jonson, Masque of Queens:

As her brows the clouds invade,

Her feet do strike the ground.

178. ira deorum (objective genitive), in wrath at the gods. The Titans who scaled Olympus were sons of Earth; and when they were cast down to Tartarus, Earth in anger produced the new brood of Giants. Cœus was of the former brood, Enceladus of the latter.

Hear ye the march, as of the Earth-born Forms

Arrayed against the ever-living gods?

181. monstrum: cf. iii. 658.

SHELLEY, Ode to Naples, epode i.

185. stridens, whizzing from the swiftness of her flight. The reference is perhaps to the buzz of rumor.

186. custos, keeping watch.

187. territat: i.e. by the consciousness that she is watching them. 188. tam, as often. — ficti : § 349, c (218, 6); B. 204, 1; G. 375; H. 452, I (399, ii); H.-B. 354, c. Cf. Shakspere, Henry IV, Part I, Induction:

Upon my tongues continual slanders ride,
The which in every language I pronounce,
Stuffing the ears of men with false reports.

190. facta, etc., truth and falsehood (lit. things done, etc.).

...

quam longa fovere,

FIG. 38.

191, 192. venisse, dignetur: indir. disc.—iungere: complem. inf. 193. hiemem are making the whole winter long a time of wantonness. To fondle or pamper the winter is a poetic way of saying to pass the winter in luxury. In fact, the winter is interrupted by the divine message (v. 222). - quam longa (sc. tam longam), as long as it lasts.

198. Hammone: Ammon, the great god of Thebes in Egypt (see Fig. 38), identified by the Romans with Jupiter (" whom gentiles Ammon call and Libyan Jove," Paradise Lost, iv. 277). Iarbas is here represented

DAMMAN

as having introduced his worship into Libya. Cf. Milton, Nativity Hymn, v. 203:

The Libyck Hammon shrinks his horn.

(See Fig. 38, which shows the horn.)

200. vigilem ignem: the fire was never suffered to go out on the altar of Ammon.

201. excubias (appos. with ignem): the fires are poetically called sentinels.

202. solum, limina: either nominative (sc. erant), or in the same construction as ignem. - pingue indicates frequent sacrifices and florentia sertis frequent festivals (cf. i. 417).

203. animi: probably originally a locative; see § 358 (218, c, R); B. 204, 4; G. 374, N.7; H. 452, I (399, iii, 1); H.-B. 449, c.

204. inter numina: i.e. with their visible forms (statues) about him. dicitur orasse: personal constr.; § 582 (330, b, 1); B. 332, c; G. 528, 1; H. 611 (534, 1); H.-B. 590, 1.

206. nunc: opposed to the doubt he raises in v. 208 that their sacrifices are useless. - pictis epulata toris: a general expression for Moorish pomp and luxury.

208. an te... horremus, is it in vain we stand in awe of thee? The alternative is either that Jupiter does not see what is going on, or that he cares not for mortal affairs at all (which is conceived as unlikely); in the latter case the fear of the gods is idle.

209. caeci: i.e. do thy lightnings strike blindly? So inania, unmeaning. These phenomena were commonly regarded as the avenging action of Jupiter.

210. miscent: the word means, to produce any confused effect; here used of the wild thunder (see Vocabulary).

212. pretio : i.e. on land she had purchased (see i. 367–368), not being strong enough to take it by force; hence her conduct is the more arrogant.

213. loci leges, authority over the region. Cf. Marlowe and Nash, Dido, act iv:

The woman that thou will'd us entertain,
Where, straying in our borders up and down,
She crav'd a hide of ground to build a town,—
With whom we did divide both laws and land.

214. dominum, as her lord: said scornfully.

215. ille Paris: so called as being both vain and luxurious, and as being the successful suitor of another's wife.. -semiviro: an epithet applied to Phrygians partly on account of their dress (cf. ix. 616), but not appropriate to the Trojans of the heroic age.

216. mitra a Phrygian cap, having lapels which covered ears and chin (see Fig. 39, head of Paris, from an antique bust). — madentem: i.e. with perfumed ointments.

217. subnexus, tied under the chin. Anything worn on the head, except for defence in battle, was regarded as a mark of effeminacy. The Emperor Hadrian "marched on foot and bare-headed over the snows of Caledonia and the sultry plains of Upper Egypt” (Gibbon). - rapto, the spoil, i.e. her and her kingdom.

FIG. 39.

218. quippe, while we, forsooth (with sarcasm).—famam, story, i.e. the belief that the gods help mankind; cf. note to v. 208. That is, we foolishly worship thee as a righteous divinity.

219. aras tenentem: cf. "caught hold on the horns of the altar," as appealing for protection (e.g. 1 Kings i. 50).

221. oblitos famae: § 350 (219); B. 206, 1, b; G. 376; H. 454 (406, ii); H.-B. 350.

222. Mercurium (cf. Od. v. 28-42): Mercury, the Italian god of merchandise (merx), was identified because of this function with the Grecian Hermes, the messenger of the gods, protector of heralds, and divinity of persuasion and intercourse between man and man. — adloquitur: the last syllable is lengthened before the

cæsura.

223. voca: in a slightly different sense from vocatis (iii. 253): Mer

cury summons the winds as a god, Æneas implores them as a mortal. 225. non respicit, pays no regard to.

226. celeris per auras: i.e. swiftly through the air. The idea is something like "on the wings of the wind."

227. non talem, not such a man as this.

228. -que ideo, or for this. — bis: once from Diomed (Il. v. 311-317; Bry. 378), and once from the flames of Troy (Æn. ii. 589–633). — armis: abl. of separation.

229. sed fore, but [she promised] that he should be one who, etc. Her promise included the warlike story of after ages, as implied in v. 231.- qui regeret: rel. clause of purpose. Such clauses are, however, undistinguishable from clauses of characteristic (result) except by the