45 50 illic sanctus eris, cum te veneranda Numici iam tibi praedico, barbare Turne, necem. of places seem to have been recognized originally as their Indigetes (indu + gigno). So the Pater Indiges or Deus Indiges of this spot became identified with Aeneas. Cf. Preller3, pp. 91–94. For the story cf. Ovid, Met. 14, 581-608; Liv. 1, 2, 6. Vergil's version of the legend is different. 44. caelo: Madv. § 251. Cf. Verg. Aen. 9,785 tot miserit Orco. 45. fessas cf. Aen. 1, 168: fessas non vincula naves ulla tenent. Victoria: referring to the conquest of the Rutuli. The goddess Victoria (Gr. Nike) was a favorite at Rome, and often represented in art. The most celebrated of all her statues was the Nike of Samothrace, which stood on a ship's bow. Perhaps this familiar conception suggests to the poet this expression, as if the goddess were now at length hovering above the ship of Aeneas and about to alight on the prow and guide it into a haven of victory. Cf. Baum. Denk., pp. 1019–1023. 48. Turnus, his great enemy, was finally overcome by Aeneas in mortal combat. 49. The first home of the Trojan exiles in Italy was a permanent camp near Laurentum; then Aeneas founded Lavinium; Alba Longa was built years later by Ascanius. 52. Ilia: mother of Romulus and Remus by Mars; daughter of Aeneas and Lavinia according to the older tradition; later, in order to weave in the Alban legends, said to be the daughter of Numitor, the Alban king, and, as such, a vestal virgin, usually called Rea Silvia. 55 60 concubitusque tuos furtim vittasque iacentes carpite nunc, tauri, de septem montibus herbas, qua sua de caelo prospicit arva Ceres, 53. furtim modifies the implied participle agreeing with concubitus (Heyne suggests peractos). The motive was a favorite one in Roman art, and has survived in various mural paintings and basreliefs. See Prellers, Vol. 2, p. 347; Friedrichs-Wolters, Antike Bildwerke, No. 2141; Baum. Denk., p. 886; Ovid, Fast. 3, 11 sqq. 55. septem montibus: rather a conventional than an exact description of the site of Rome. The seven principal elevations now reckoned in the list do not coincide with those of the original "Septimontium,' some of which were "hills" scarcely now distinguishable as such. Cf. Richter2, Topog. von Rom., pp. 36-38; Enc. Brit., Vol. 23, p. 589;" Sandys, p. 35; Platner, pp. 39 sqq. 56. iam cf. I, 1, 70, n. 57. nomen: whatever be its true origin, the name Roma had certainly long before this become identified in the minds of Greek 58. Cf. Ovid, Fast. 1, 85-86; Juppiter arce sua totum cum spectet in orbem, nil nisi Romanum, quod tueatur, habet. ... 59. quaque . et qua: both where... and where.' 60. amnis = Oceanus, which, according to the generally accepted notion, was a stream whose current never ceased to move around the earth. Cf. 3, 4, 17–18: iam Nox aetherium nigris emensa quadrigis mundum caeruleo laverat amne rotas: Hom. Il. 14, 245. The river motion is implied also in Cat. 66, 69–70. 61. se: i.e. at her new and greater self, reproduced in mightier Rome. 63. vera cano: sic: to make the form of the adjuration complete an ut should be supplied at 65 vescar, et aeternum sit mihi virginitas.' haec cecinit vates et te sibi, Phoebe, vocavit, iactavit fusas et caput ante comas. quidquid Amalthea, quidquid Marpesia dixit Herophile, Phyto Graia quod admonuit, quasque Aniena sacras Tiburs per flumina sortes 68. Phyto Huschke Phebo A Phoebo V Phoeto Lachmann. Graia Lachmann grata 0. quod admonuit O grataque quod monuit w. 69. quasque w quodque AV quaeque Belling. the beginning to correspond with the sic. Cf. Ter. Haut. 463; Prop. I, 18, II. But when the first part of the expression is of an imperative or optative nature, sic is equivalent to si with that verb idea repeated in a different form; e.g. in v. 121 adnue: sic tibi sint si adnues, tibi sint. Such expressions are very common in the poets of this period. Cf. 2, 6, 30; Prop. 3, 15, 1; Verg. Ec. 9, 30; Hor. Car. 1, 3, 1; Ovid, Her. 3, 135. The fundamental idea of the Roman religion was that of a bargain between men and the gods. A trace of it still survives in our own form of oath, "So help me God."- innoxia: in the passive sense. Cf. Lucr. 6, 394: volvitur in flammis innoxius. - laurus : Tibullus uses this noun in the acc. pl. twice elsewhere, but each time in the 2d declension form (v. 117 and 1, 7, 7). 64. vescar, like the other deponent verbs commonly used with the ablative, sometimes governs the accusative in early Latin, and this is occasionally imitated by writers in all periods. Cf. Tac. Agr. 28. . The prophets chewed the laurel leaves, sacred to Apollo, for the sake of inspiration. 66. caput ante: i.e. 'before her forehead.' 67. Amalthēā: (quantity the same in Ovid, Fast. 5, 115) best understood as the Cumaean Sibyl herself, following whom three other celebrated Sibyls are mentioned. Certainly the name of the woman who brought the Sibylline books to Tarquin was Amalthea. Cf. Lact. 1, 6; Serv. on Verg. Aen. 6, 72. — Marpesia . . . Herophile the Erythraean Sibyl, who dwelt at Marpesus, on Mt. Ida, near Troy. 68. Phyto Graia: the Sibyl of Samos, called Greek by contrast with the last mentioned. 69. Tiburs: the famous Sibyl of Tibur, whose name was Albunea; cf. Hor. Car. 1, 7, 12. The little church of S. Giorgio at Tivoli, perched on the edge of the precipice above the Anio ravine, is thought to be the temple of Albunea. 70 75 80 portarit sicco pertuleritque sinu (hae fore dixerunt belli mala signa cometen, ipsum etiam Solem defectum lumine vidit et succensa sacris crepitet bene laurea flammis, 70. portarit O portarat Belling. pertuleritque o perlueritque O pertuleratque Belling. 71. hae w hec AV. 72. ut G et AV. deplueretque o deplueritque AG depuleritque V. 79. fuerunt or fuerint o fuerant O. 70. portarit: note the change to the indirect question.—sicco: Albunea was said to carry her prophecies through the waters of the Anio, and yet keep them dry. 71. The list of portents mentioned here seems to refer especially to those connected with the assassination of Julius Caesar. Cf. Verg. Georg. 1, 463-492; Ovid, Met. 15, 783 sqq.; Luc. I, 524 sqq.; Pliny, N. H. 2, 98. 72. Note position of -que (after 5th word). Cf. vv. 22, 70, 86, 90; employing this favorite position at the end of the fifth foot becomes a mannerism in Tibullus. Cf. Postgate, Sel., p. xxix. 76. This year of feebler power of the sun, mentioned also by Pliny and Plutarch, seems to be attributable to sun spots. Similar phenomena have been observed in other and more recent years; cf. the Lemaire edition of Pliny, Vol. I, p. 306. 78. vocales: speaking with a human voice. 79. fuerunt: cf. L. 857. 80. Even to-day the power of the sea to receive and render harmless and pure all the filth of the world remains a wonder. The poet here is applying this old truth to more abstract pollutions. Cf. 4, 4, 7-8. 81. Not only was the sacred laurel of Apollo supposed to supply inspiration to those chewing it (cf. v. 63), but the crackling noise it made in burning was the source of a popular divination, good fortune being apparently indicated in proportion to the amount of crack 85 90 omine quo felix et sacer annus erit. accendet, flammas transilietque sacras. 87. at w ac 0. ling; cf. Verg. Ec. 8,82; fragiles incende bitumine laurus; Prop. 2, 28, 36. 83. dedit: for tense cf. A. 520, 2. 85. oblitus . . . musto: before the invention of masks the lees of wine were daubed on the faces at rustic festivals. - feriet pede: the wine-making process included (1) pressing out the juice of the grape by treading on the fruit with the bare feet, the juice running into the vats (lacus); (2) turning it into large, wide-mouthed jars (dolia) to settle and ferment; (3) drawing it off into storage jars (amphorae) after a time; (4) putting away whatever was not used at once to gather age and flavor in the storeroom (apotheca); cf. I, I, Io; Cato, R. R. 113. 86. deficiantque: for position of -que, cf. v. 72, n. 87. madidus: cf. lacte madens (v. 27); 2, 1, 29. Palilia (sometimes written Parilia): the feast in honor of Pales, the patron dess of the shepherds, was brated annually on the 21 April, the traditional birth Rome. A comparison of pabulum, Pales, Palatium fortified fold for the shepherd their flocks), may serve to in the connection between the dess and this merry day, wh still kept as a festival in the e city. For a fuller descripti the customs of the feast, cf 35; Ovid, Fast. 4, 721 sqq.; ler3, 1, pp. 413 sqq.; Prop. 73 sqq.; 4, 1, 19; Scholia to I, 72. 88. concinet: cf. v. 10. 90. No other peculiarity Palilia seems to be as often tioned as this custom of le over blazing piles of hay or ble. Cf. Ovid, Fast. 4, 781 Prop. 4, 4, 77; Pers. I Fowler, Rom. Fest., p. 83. 91. fetus: there shall be fulness in the family as well 174 |