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74

75.

Arcade, here Evander. Erytheidas. Erytheia is a small island close by Cadiz, now called Trocadero. The improbability of Hercules following this route is evident on the surface; but if he was to visit Italy, it must be on some journey which brought him westward, and this was the only one to fit in. This story is told also by Virgil, Aeneid, VIII. 190 and foll. 79. Tirynthius, from Tiryns, the place of his servitude. In Virgil there are four (VIII. 207.)

80.

82.

Aversos, tail foremost.

84. Malum, probably a play on the name Kaκds.

85. Pro corpore, to match his size.

86.

91.

93.

95.

97.

ICO.

102.

103.

105.

107.

114.

116.

Huic monstro Volcanus erat pater.-Virg., Æn., VIII. 198.
Servata male amissa. Furta, the stolen cattle.
Accipio, the technical word of an omen.

=

Ille, Cacus. Juga, sc. of oxen.

Hercules had taken Atlas' place, while the latter helped him to get the apples of the Hesperides.

The weight above made the ground settle as soon as the support was taken away.

Rem gerit, tries his strength.

Male fortis, i.e., finding himself too weak.
Typhoea, see I. 61 and note.

Occupat, closes with him before he can act.

Adducta, brought

up to his shoulder, so as to give force to the blow.

The district between the Palatine and the Aventine, where the Ara Maxima was situated, was called the Forum Boarium, i.e., the cattle market. The derivation, of course, is fanciful. i.e., the time for his deification.

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It is plain from this extract that the festival of Anna Perenna was one of the puzzles of Roman antiquarians. Yet there are several hints to put us on the right track. The name is evidently the same as annus, and means the perpetually circling." The festival was held on the Ides of March, i.e., at the first spring full moon. It was one of rustic festivity, and so evidently connected with the life of the husbandman. Macrobius represents it as a time of prayer for success in the coming year : "Eodem mense et publice et privatim ad Annam Perennam sacrificatum itur, ut annare perennareque commode liceat." We shall, therefore, not be far wrong in concluding her to have been a goddess who presided over the fertility of the land, especially in connexion with the rivers and streams that water it and make it fruitful. That she was specially the deity of the plebs and the country folk is shown by the

second legend (139–150), while a third, not given here, includes her in the cycle of Mars, who, as the masculine god (mas mar-is), is not only god of war, but also the fruit-giver. That she is one of the representatives of the powers of nature is plain also from the licentious songs which were sung, even by unmarried girls, at her festival. There

I.

is much to favour the interpretation that identifies her with the moon. Idibus. Sc. Martiis. The place at which the festival was held was at the first milestone on the Flaminian way, reckoned from the Porta Carmentalis, so close to the Pincian, and not far from the present Porta del Popolo.

2.

Advena.

The Tiber was looked on as an Etruscan river. See XV. 40 and note.

6. Some make booths (like the Jewish tabernacles) with boughs of trees; some extemporize tents with shawls and sticks planted in the ground.

9. Annos, seems to show its connexion with the feast.

10.

II.

12.

14.

15.

21.

23.

29.

Cyathos. The cyathus was not the cup, but the ladle with which the wine was transferred from the mixing-bowl, or crater, to the pocula; it contained about the third of a gill. It was a common custom in drinking healths to take as many cyathi as there were letters in a person's name.

Ad numerum, up to the number; or, they drink by number,
keeping count.

Nestoris annos. He had outlived three generations of men.
So Horace calls him "ter aevo functus."-Odes, II. ix. 13.
Ebibat, drink off, ¿.e., as many cyathi as Nestor had years. Note
qui and quae.

Facta Sibylla. As old as a Sibyl, if cups could do it. Compare
with this Epist. ex Ponto, II. 8, 41.

Sic pater in Pylios (i.e., Nestoris), Cumaeos mater in annos (sc. Sibyllae)
Vivant.

Ad, suiting the action to the words.

Duras, awkward, clownish. They danced round the bowl—
posito, sc., in medio.

I must give all the different legends, since there is such a variety of
accounts, and I cannot decide between them.
Ovid gives

three separate stories, two of which are included in this

extract.

Arserat. In the first line

the literal.

Protinus, when at once.

in a figurative sense; in the second in

Connects with 25.

Numidae... Iarba. Cf. Virgil, Æneid, IV. 196.
Sine vindice, and, therefore, open to seizure.

note.

31. Tamen, after all; in spite of her resistance.

33.

35.

Olim, at times.

i.e., three summers had passed.
1. 37; supply "when."

See XII. 5 and

Note again the asyndeten in

Lacus, vats.

39.

Implies that the urn was opened and perfumes poured on the ashes. 43. Pede, the "sheets," ropes so called, that connect the sails with prow and stem.

45.

Melite, Malta. Cosyrae, Gozzo, a rocky islet to the west of
Malta.

48. Battus, the name of the royal house of Cyrene. See Herod., book IV., ch. 163.

51. This form of the conditional sentence exactly corresponds to the English. He would have kept. . . . but he feared.

Pygmalion was the king of Tyre, and brother of Dido, who killed her husband Sichaeus for his treasure. She had fled from him on her husband's death. Virgil, Æneid, I. 341 foll.

54. Exilio. Dative of purpose, "for her exile. "" 58. Cf. Campbell, Lord Ullin's Daughter :—

"O haste thee, haste," the lady cries,

Though tempests round us gather;

I'll meet the raging of the skies,

But not an angry father"

59. Crathidis, a river in Bruttium which runs into the Gulf of Tarentum.

63.

70.

71.

Librantur. They flap gently in the wind without disturbing the
balance of the ship. Ab aura. The breeze is looked upon as
a conscious agent. It was usual to haul down sails and take to
the oars when near to land.

Alveus, the hold.
Habenis, i.e., the helm. The steersman does not attempt to
control the ship, but seeks help in prayer; nay, is almost too
distracted even for that (vix quoque). So Mr. Paley explains,
with reference to the common practice of Southern sailors, to
get into a panic when any sudden danger arises, and quit the
helm to repeat their prayers and cries of despair.

76. All that have some ground to be laid upon, even though dead.
78. Expositis, landed. Omnibus is probably masculine.

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81.

84.

85.

87.

91.

96.

Dotali. He had received it as dowry with Lavinia.

Hausta,

Solo Achate. The preposition is often omitted with the ablative when an adjective, or other word, is in attribution to it.

Veniret, oblique. He would say veniat.

Dum secum neas. Whilst Æneas is wondering to himself why
she should come to Latium, Achates cries out, "It is Anna."
She half wishes that the earth would open to hide her.
There is something irresistibly comic in this speech. The gentle-
man "protests too much." 'The gods did really blame my
delay: it was no mere pretext on my part: and I really did
not think she would kill herself-I thought she was too great
a coward.'

Credibili, i.e., quam quod credibile erat.

97. Ne refer. You need not tell me the story-I know it already, for I met the lady in Tartarus.

99. i.e., whether it be deliberate intention or chance that has brought

ΙΟΙ.

105.

107.

III. 115.

I20.

123. 125.

130.

you hither.

Memores, adj., which we have not forgotten.

The garb showed the stranger, and required explanation.
Join causa est cur tradam.

The retribution is a fair one.

The pious Æneas is hen-pecked.

Quid agat, what to do: deliberative subjunctive.

The wind closed the creaking door, so she had to escape by the window, for fear of rousing the household.

In her fear she had not even girded up her tunic.

Corniger. River gods were commonly represented with horns. Achelous lost his in the conflict with Hercules for the hand of Deianeia. Stories from Ovid, XI. 83.

Numicius kept the secret: she told it herself.

134. Themis, the mother of the Horae. Inachiam bovem, Io, the daughter of Inachus.

139.

At the first Secession, A. U. C. 260.

143. Bovillis, a hamlet on the skirts of the Alban hills, afterwards the first stage on the Appian Road.

Some scholars consider the worship of Anna to be of Phoenician origin, and suggest that it was introduced from Sicily when corn was imported thence to relieve the distress here mentioned.

XVII.

ROME'S FOUNDING.

HISTORIANS have puzzled over this legend and its details, and confess themselves baffled. Many points in it have been explained by reference to later Roman customs, but it seems now impossible to disentangle the historical truth that underlies it. It is best to treat it as pure legend.

I.

2.

Phocas, king of Alba Longa, left two sons, Numitor and Amulius. The succession to the kingdom belonged to the former as the elder son, but Amulius supplanted him, and Numitor lived contented in a private station. But Amulius, tyrant-like, was afraid that his brother's family would not acquiesce in the loss of power, and, to secure himself, slew his nephew, and made Silvia, his niece, a priestess of Vesta, thus binding her by a vow of perpetual chastity, and, as he thought, putting an end to all possibility of children being born to his brother's house.

Moveri, to start, begin.

The name Rhea Silvia (= mater Idaea, Schwegler) indicates the connection of this story with the Troy legend.

The water of the Numicius alone was used to cleanse the vessels used in the worship of Vesta. (Servius on Virgil's Æneid, VIII. 150.)

4.

Esumma coma. So Propertius of the Vestal Tarpeia (IV. 4, 15):
Urgebat medium fictilis urna caput.

7-10. These four lines seem by their rhythm to express this sleepy

II.

influence.

According to another form of the story she sees a wolf in an enclosure sacred to Mars and flees for refuge to a cave, where she has the vision that follows.

13. Languida, weary, with the weariness that follows sleep broken by bad dreams.

16.

17.

18.

19.

23.

25.

Or was it after all too real for a dream?

Iliacis, i.e., of Vesta, whose worship Æneas had brought from Troy.
Vitta. Like the Scotch snood, a mark of maiden purity. Cf.
Lady of the Lake, III. 5, which is a parallel to the present
passage:-

She said, no shepherd sought her side,
No hunter's hand her snood untied;
Yet ne'er again to braid her hair

The virgin snood did Alice wear.

Inde may refer to focos or to vitta. The latter is more likely. The twin palms are Romulus and Remus, the former the greater. Molitur, wields; micat, quivers.

The wolf and the woodpecker were both sacred to Mars, the god of the woods. Here again is an allusion to the story of the preservation of the twins, who were suckled by the she-wolf, and fed by the woodpecker (37, 38).

29. Vestae simulacra, a bold license. The temple of Vesta was distinguished by the absence of any symbol save that of fire. Amne. The Tiber had overflowed its banks, and so they were stranded at the foot of the Palatine Hill.

35.

42. Petita, the people themselves made them judges over them. 45. Pater editus, the disclosure of their parentage.

49.

Utrique convenit, both are agreed.

51. The name Romulus is evidently a derivative of Rome. 52. Fides, reliance placed in.

56. Arbitrium, the choice as to where the city shall be.

58. Sacra Palis, or Palilia, the 21st of April.

59, 60. The fossa thus filled up with first-fruits of all that is useful in nature, and with the soil from the different places from which the people came, was called mundus.

Ad solidum, to the hard rock.

62. Fungitur igne, gets through, i.e., lets it burn out. All these rites are derived from the Etruscan ritual.

69.

70.

71.

Dominæ, predicative, as mistress of the world.

i.e., the furthest East and West.

Thunder on the left was a happy omen.

75. Celer, a name invented with reference to one of the original tribes, the Celeres.

i.e., the order was a general one, and Celer interpreted it literally. 81. Rutro, a spade; "rutrum, ruitrum a ruendo.' -Varro.

77.

88.

Dissimulata, disguised; he had pretended not to feel it.

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