Ardebat caelo, et medium sol igneus orbem relation to the scene of action, but to re- 426.] Ardebat' is erroneously taken by Philarg. and Cerda as active. Heins. connected' caelo' with what follows; but the latest editors rightly return to the old punctuation as more natural. 'Orbis' of the path through the sky, A. 3. 512., 8. 97. 427.] Hauserat' expresses the absorption, as it were, of the space by motion over it: see on 3. 104. Forb. comp. Stat. Theb. 1. 369, "vastum Haurit iter." 'Arebant herbae,' A. 3. 142. 'Cava flumina,' 1. 326 'Faucibus' is explained by cava' to mean the channel of the stream. There is rhetorical iteration in the expression, but not idle tautology, as Ameis objects, understanding faucibus' of the river's mouth. • Ad limum, down to the mud at the bottom, constructed apparently with 'tepefacta coquebant,' which seems tepefaciebant et coquebant.' 429.] E fluctibus,' from its position, seems to go with 'petens' rather than with 'ibat,' though of course either construction is tenable. 431.] The bounding of the sea-calves, which is not mentioned in the passage from the Odyssey, is perhaps from Il. 13. 27, ὤταλλε δὲ κήτε ̓ ὑπ ̓ αὐτοῦ. 'Rorem,' 1. 385. 'Dispergit,' which is apparently supported by Med. and Rom., seems slightly better than dispersit,' on account of 'ibat' preceding, which would have led us to expect 'spargebat,' if the past had been retained, unless there had been any intention 430 435 440 to mark a difference of time by the perfect, which can hardly have been the case. 'Amarum' is the sole reference to the πικρὸν ἁλὸς πολυβενθέος ὀδμήν, on which Menelaus dwells so feelingly. 432.] Stratus somno occurs twice in Livy (7. 36., 37. 20), where Döring rightly takes 'somno as the dative, 'laid down for (or to) sleep.' For 'diversae' the old editions gave diverso.' 433.] Stabulum is applied both to herds and flocks. Olim' seems here to mean at one time or other. 434.] Vitulos' is perhaps introduced on account of the comparison with ' vituli marini.' 'Ad tecta reducit,' like "redeunt in tecta" of the goats, 3. 316. 435.] The lambs bleat as they are being driven home and folded. The image is perhaps varied from Il. 4. 435, where the sheep are described as standing to be milked, αζηχὲς μεμακυῖαι, ἀκούουσαι ὅπα ἀρνῶν. The early editors read 'auditi.' 436.] "Solio medius consedit avito," A. 7. 169. 437.] Cuius facultas,' like "si facultas tui praesentis esset," Planc. to Cic. Ep. 10. 4, cuius' being Proteus. As soon as Proteus gave him the opportunity,' i. e. by lying down. "Quoniam pro postquam Pacuvius [(fr. inc.) v. 392], Quoniam ille interit, imperium Calefo transmissum est,' Philarg. This use of 'quoniam,' which is recognized by Fest. s. v. and by Donatus on Ter. Adelph. prol. 1, is not uncommon in Plautus, e.g. Trin. 1. 2. 75, 112, and is easily understood from the parallel instances of' quum,' wc, &c. 439.] This and the following line are Omnia transformat sese in miracula rerum, Ignemque, horribilemque feram, fluviumque liquentem. 445 In sese redit, atque hominis tandem ore locutus : almost verbally translated from Od. 4. 441.] Miracula,' portents: not that there is any thing portentous in the things themselves, but that the fact of transformation is portentous. So Ov. M. 3. 671, "in quae miracula, dixit, Verteris," perhaps imitating this passage. 'Miracula rerum,' probably ='miras res;' but a comparison of this expression with those referred to on 2. 534, may perhaps strengthen the hint given there, that'rerum' may have something of a local sense, in the world.' 442.] Horribilem feram' serves as a brief summary of those enumerated vv. 407, 408. 443.] Heins. restored 'pellacia' from various MSS.; but Voss rightly remarks, after Serv. on A. 2. 90, that the word seems restricted to blandishments and incantations. The word, which is a rare one, is constantly confounded with fallacia' (see on A. 2, 1. c.), and the origin of the confusion here is shown, as Wagn. observes, by the first reading of Med., 'phallacia.' 445.] 'Nam' here introduces a question, like yáp: e. g. Il. 1. 122, 123, 'Arption κύδιστε, φιλοκτεανώτατε πάντων, Πῶς γάρ τοι δώσουσι γέρας μεγάθυμοι Αχαιοί; So A. 2. 373, Ter. Ph. 5. 1. 5, “ Nam quae haec anus est exanimata, a fratre quae egressa est meo?" The use of 'nam after interrogatives (' quisnam,' 'quianam,' &c.) seems to be really the same thing, as instances are not wanting where 'nam' is separated from the word with which it is supposed to cohere, such as " quid tibi ex filio nam, obsecro, aegre est?" Plaut. Bacch. 5. 1. 28. In the passage from the Odyssey, which Virgil follows rather closely in this speech of Proteus, the form of the question is Τίς νυ; 447.] Neque quidquam' is commonly understood nor is it possible to deceive thee in aught' (comp. v. 392, "novit namque omnia"), so as to continue the thought contained in "Scis, Proteu, scis ipse." But though the Homeric epithet vnμeεprýs (Od. 4. 384) might be quoted in support of this, the awkwardness of supplying 'fallere' with a different subject in the next line is so great, that it may be better to suppose the meaning to be 'Thou canst not deceive me by pretending ignorance, so cease to attempt it.' Comp. “fallacia,” v. 443, “nequiquam fallis dea," A. 12.632. It is true, as Wund. remarks, that in this construction the subject of the inf. is not usually expressed, but that need only be because it can usually be supplied without difficulty, whereas here the dative or accusative would be required. The parallel line in the Od. (4. 465), οἶσθα, γέρον· τί με raurа πаратрожÉшν ipɛɛiveç; is in favour of this view, though not decidedly. Admitting it, we may dispose at once of the variant cuiquam' (Pal.), which Heins. retained. Med. and Rom. have ' quidquam.' Serv. acknowledges both readings. 6 448.] Why Aristaeus chooses to speak of his mother generally as the gods' is not clear, especially as he knows that Proteus knows all. Perhaps it is for that very reason, to intimate that it is not worth while to go into detail, just as in the next line he speaks of the death of his bees generally as 'lassis rebus.' 449.] Hinc' for 'huc' is the reading of Med. and other good MSS., and is confirmed by 'hinc' v. 446, to which it seems intended to refer. The MSS. are divided between 'lapsis' (Pal ) and 'lassis' (Med.), nor is it easy to decide between them. If the former is supported by v. 249 above, "lapsi generis sarcire ruinas," the latter receives confirmation from the parallel expression 'fessis rebus,' which occurs twice in the Aeneid (3. 145., 11. 335), in the sense of ' laborantibus.' (Fessis' is actu ally given here as a variant by Gud., and is given as a gloss by the Dresd. Serv., "lapsis: fessis et perditis.") On the one hand Plaut. Stich. 4. 1. 16 has "si res lassa labat, itidem amici collabascunt;" on the other, 'lapsae res occurs Sen. Herc. F. 646, while there are no less than four passages in Ovid (Trist. 1. 5. Tantum effatus. Ad haec vates vi denique multa Et graviter frendens sic fatis ora resolvit : Non te nullius exercent numinis irae; 450 Magna luis commissa: tibi has miserabilis Orpheus 35., 5. 2. 41., Pont. 2. 2. 49, ib. 3. 93) 451.] 'Lumine glauco' either with 'ardentis or with oculos.' The passage may show us how 'lumen' came to be used for an eye. The colour of the eye is doubtless attributed to Proteus as a sea-god (v. 388); but it is worth while remarking with Cerda that the epithet in Hom. seems to go along with fierceness (the "truces et caerulei oculi" of Tac. Germ. 4), so that the mood of Proteus may be intended to be noted also. 'Intorsit,' rolled on Aristaeus. 452.] Whether the gnashing of the teeth is a mark of prophetic fury or of displeasure at the violence put on him, depends on the interpretation we give to 'multa vi.' There is an ambiguity too about 'fatis,' which may be either a dative or a modal abl., but is more probably the former, though Ov. M. 13. 126, "exspectatoque resolvit Ora sono," which Cerda quotes, is in favour of the latter. Comp. A. 2. 246, where there is the same question, the balance inclining towards the dative. Fatis' here may very well have the sense of oracles, as in A. 1. 382, "data fata secutus." 453-463.] Proteus: The cause of your trouble is the vengeance of Orpheus. His wife in trying to escape from you was stung to death by a serpent. The nymphs wailed for her, and her husband was inconsolable.' 453.] An emphatic assurance that the affliction is a divine visitation. So in Greek, ovк ävεv Oɛwv (Eur. Iph. A. 809), οὐκ ἀμήνιτον θεοῖς (Aesch. Αg. 649). Taubm. comp. A. 11. 725, "At non haec nullis hominum sator atque deorum Observans oculis." The deity spoken of must be the nymphs, as appears from vv. 532 foll., not Tisiphone, as Serv. and others have supposed. Wagn., who will not allow the lengthening of a short syllable where there is no pause in the sense, thinks there is some corruption in the early part of this line. 454.] The crime you are expiating is great.' For 'luis' Rom. and others have 'lues,' which Philarg. and Cerda curiously enough interpreted as a substantive. "Magna lues: id est magnum scelus." Serv. mentions a question about the punctuation, whether • tibi should be connected with what precedes or with what follows. 6 455.] Haud quaquam ob meritum' is connected by Serv. with Aristaeus, who is told that he is punished less than he deserves; but it seems better with the later editors to refer it to miserabilis Orpheus.' Orpheus is the hero of Proteus' speech, which is intended to show that he suffered wrong upon wrong: his wife's death, his failure to recover her, and his own murder, and all owing to Aristaeus' original offence. But the expression in any case is harsh, if not inexcusably ambiguous. 'Poenas' Heyne suggests may be the furies; but its reference hardly seems so definite, as the visitation came from the nymphs, though the common expression about rousing or evoking the furies may be allowed to illustrate poenas suscitat.' This notion of the dead man constantly crying for vengeance, as if fresh inflictions were continually being summoned, explains ni Fata resistant,' which is a sort of pregnant expression, the meaning being that Orpheus will summon more, or that his summons will be heard, unless the Fates interpose. The Fates are perhaps those of Aristaeus, though the word may well be understood generally. For' ni' Med. has 'nisi.' Suscitat, et rapta graviter pro coniuge saevit. 456.] 'Rapta,' snatched from him by death, as v. 504 shows. In Ovid's account (M. 11. 63 foll.) Orpheus and Eurydice are reunited after death: from Virgil's language here we might almost infer that he did not mean this to be the case, though his words must not be pressed too far. ... 460 465 459.] The water-snake is lying in the grass on the bank. 'Servantem,' tenanting, like "limina Vestae Servantem,” A. 2. 568; but there may be also a notion of guardianship, as if it resented Eurydice's intrusion. Note the delicacy with which Virgil, instead of mentioning Eurydice's death, intimates it by the single word 'moritura.' 460.] Aequalis,' of her mates. In Ov. M. 10. 9 she is strolling with the Naiads when she is bitten by the serpent; and Virgil may have meant her to be with them when she is pursued by Aristaeus. Clamore supremo,' found in Pierius' Roman MS. and some others, is very plausible, being used Ov. 3 Trist. 3. 43, Albinov. ad Liviam 219, of the last call on the dead; but supremos' is not without force, referring to the force of the cry which reaches the mountain-tops, and is slightly confirmed by Lucr. 1. 274, montisque supremos Silvifragis vexat flabris," while it is supported by Non. v. 'supremus.' 462.] Comp. A. 3. 13, "Terra procul vastis colitur Mavortia campis, Thraces arant." 457.] Wagn. cites A. 5. 609., 12. 901, as other instances where a person is indicated by a pronoun at the opening of a sentence, and afterwards further defined by a substantive, a mode of expression which he thinks taken from Homer, e. g. Il. 1. 488, αὐτὰρ ὃ μήνιε . . . πόδας ὠκὺς 'Axıλεúc. This of course does not interfere with any special propriety which may be found in the position of the substantive in that particular part of the particular sentence, as here, where the contrast between the serpent and the girl and between the thought of death and the thought of youth was doubtless intended. Dum fugeret,' like "dum conderet urbem," A. 1. 5, "Dum genitor nati parma protectus abiret," A. 10. 800, which Wagn. compares, the subj. expressing a connexion between the principal clause and that introduced by 'dum,' though the precise 463.] The Getae, who lived beyond the nature of the connexion seems to vary Danube, are confused with the Thracians, according to the context in each case. as in A. 3. 35, "Gradivumque patrem, Here we may render it 'in her hurry to Geticis qui praesidet arvis." We have escape,' or 'so but she might escape' already had them coupled with 'Rhodope,' ('dum' 'dummodo'), which also seems 3. 462. 'Orithyia' is mentioned as the to be nearly its sense in the passage from nymph of the country. 'Actias' as the A. 1; in that from A. 10 it might be ex- daughter of Erechtheus, king of Athens, Acte plained to cover the father's retreat under being the old name of Attica. Et' was the protection of his son's shield. No restored by Heins. before 'Actias' from other instance is cited of 'per flumina,' nearly all the MSS. for 'atque,' which which it seems safer to understand as = had been introduced in ignorance that the 'per ripas fluminis' than to give to 'per' final syllable of' Getae' is not meant to be the sense of 'prope.' To suppose that she elided. was actually rushing through the river in her eagerness to escape would be rather extravagant. This story, connecting Aristaeus with the death of Eurydice, seems not to be found elsewhere, 464.] Cava' is a quasi-Homeric epithet, having no relation to the context, but designating the object generally, as if it were part of its name. 465.] Secum' after 'solo,' as in 1. 389. A a 66 Te veniente die, te decedente canebat. 466.] Forb. comp. Hor. 2 Od. 9. 10, nec tibi vespero Surgente decedunt amores, Nec rapidum fugiente solem." 467-484.] He even went down to the shades and worked on the iron nature of Pluto. His song drew all the ghosts about him, and the doomed ones enjoyed a brief respite from torture.' 467.] The entrance at Taenarus is apparently mentioned to keep up the Greek colouring of the narrative. 468.] Lucus,' of the abode of the spirits, as in A. 6. 259 (comp. ib. 131, 154, 238, 473). With 'nigra formidine' Cerda comp. Val. F. 3. 404, "arvaque nigro Vasta metu." So Lucan 3. 411, 66 arboribus suus horror inest." 469.] This and the next line are meant to intimate that he preferred his request to Pluto, if not that he prevailed, while the language suggests a notion of the difficulty of the attempt. 470.] A paraphrase of Homer's epithet, ἀμείλιχος ̓Αΐδης (ΙΙ. 9. 154). 471.] Cantum' Rom. and others, 'at' being apparently taken for 'ad.' 472.] Simulacraque luce carentum,' from Lucr. 4. 35. 473.] For in foliis' Med. and others give 'in silvis,' which seems to have come from a remembrance of the parallel passage A. 6. 309 foll. We have there two comparisons of the ghosts, to leaves falling in autumn, and to birds flocking across the sea to warmer climates. 474.] When roosting or taking shelter from a storm.' Heyne compares 1. 374, where the cranes take shelter in the valleys. 470 475 480 475.] This and the two following lines are repeated A. 6. 306-308. Their original is to be found in Od. 11. 38 foll. 'Corpora' is applied to the shades A. 6. 303. Here we may say that, as in v. 477, he confounds the dead body on earth with the spirit below. 477.] This addition to the picture, of young men dead in their fathers' life-time, is Virgil's own, unless it can be said to have been suggested by the epithet in Od. 11. 38, νύμφαι τ', ήΐθεοί τε, πολύτλητοί TE YEрOVTES. Comp. the description of Nestor's grief Juv. 10. 252, "cum videt acris Antilochi barbam ardentem, cum quaerit ab omni Quisquis adest socius, cur haec in saecula duret." 478.] For the black water of Cocytus see A. 6. 132. 'Informis limus' is attributed to the Styx, ib. 416. 6 479.] Tarda... coercet,' repeated A. 6. 438, 439, with the change of tarda' into 'tristi.' 'Palus' is commonly taken of Cocytus; but it may be questioned whether it is not meant for Acheron, "tenebrosa palus Acheronte refuso" (A. 6. 107). For inamabilis' some MSS. have 'innabilis,' perhaps from a recollection of Ov. M. 1. 16. 'Inamabile regnum' occurs Ov. M. 4. 476., 14. 590, of the shades, as Forb. remarks. 480.] Interfusa,' because, flowing nine times round the region, it is supposed to enclose parts of it between each fold. Cerda compares Stat. Theb. 4. 524, “Et Styx discretis interflua manibus obstat." |