cere harsh. 'Kisu,' then, is the smile of the child opening its eyes on its mother, who is supposed (v. 62) not to smile on it till it has smiled on her-a natural enough argumentum ad infantem.' A remarkable various reading of v. 62 is preserved by Quinctilian (9.3), 'qui non risere parentes,' the point of his quotation being the change of number as exemplified in 'qui' followed by 'hunc.' But though the sense would agree well with 'risu cognoscere,' as just explained, the transition from 'qui' to 'hunc' would be inexcusably harsh in a simple passage, and the construction ridere aliquem,' 'to smile on a person,' is not Quinct. 5. 14, Cic. Mur. 9. MENALCAS invites Mopsus, a somewhat younger shepherd, to play and sing. complies with a funeral song on Daphnis, the ideal shepherd. Menalcas match corresponding song on Daphnis' apotheosis. They praise each other, and excha In the introduction, which contrasts with that to Ecl. 3, being an interchang tesies, not of scurrilities, Virgil follows the first Idyl of Theocritus: in the for singing match, the sixth and ninth, as also to a certain extent in the conclus subject of the songs too bears a relation to the first Idyl, where Thyrsis sin dying hours of Daphnis, a hero of pastoral mythology, the beloved of the ny the victim of the wrath of Aphrodite. The story, which is very variously relat to have been taken up by Virgil where the other narrators dropped it. Thi favours the notion that Daphnis is intended to represent some other person, as there would seem to be no object in imagining an apotheosis for him. If we a for any such person there can be little doubt that it must be the dictator opinion which seems to have prevailed in the time of Servius, though he men others fixed on Virgil's brother Flaccus, or on Quinctilius Varus, while oth thought merely of the mythical Daphnis. The apotheosis would be extravag case of a private individual, but it answers sufficiently well to the honours recentl persons and things affecting the former being described as affecting the Gallus in Ecl. 10, being the shepherd poet's friend, is made a shepherd hin maintaining it we are not, as Keightley thinks, committed to the position who was perhaps the least original poet of antiquity, was the inventor of a poetry." At the same time we need not be anxious with Servius to find every detail, as if the lions and tigers stood for the nations subdued by lovely flock which Daphnis fed for the Roman people. The date of the Eclogue can only be fixed with reference to Ecl. 2 and but it may be conjectured that it was written soon after the order by the tr commemoration of Caesar's birthday, in 712. Virgil seems to identify hir nalcas, as in Ecl. 9, though there is no dramatic distinction between the Servius, however, finds a historical counterpart for Mopsus in Aemilius M Verona. The scenery is again from Theocritus. For the structure of the poem see Introduction to Ecl. 8. Me. CUR non, Mopse, boni quoniam convenimus an 1-18.] Me. Suppose we play and sing in the shade here? Mo. Or the cave perhaps. Me. You have but one rival. Mo. And he would rival Apollo. Me. Begin one of your favourite subjects. Mo. I have a new poem, which I would match against any of my rival's. Me. Do not think of him. I should never compare him with you.' 1.] 'Menalcas' is Virgil, both here (vv. 86, 87) and in Ecl. 9, as Tityrus was in Ecl. 1. Theocr. 8. 3, "Αμφω συρίσδεν δεδαημένω, ἄμφω ἀείδεν. With " boni in the sense of skilled,' Forb. comp. A. 9. 572, Hic jaculo bonus.' Boni... inflare,' like 'praestantior . . . ciere,' A. 6. 164: but similar Grecisms abound in Virgil. They may be explained by regarding the infinitive as a noun: see note on G. 1. 213. 2.] So in Theocr. 1. 1, Thyrsis is skilled in singing, the goatherd in piping. Me. Lenta salix quantum pallenti cedit olivae, 7.] ‘Labrusca,' 'wild vine’—the epic Buwoa which grows over the cave of Calypso, Hom. Od. 5. 69. 'See yonder is the cave, embowered with wild vine.' 'Sparsit,' 'decks,' with reference to 'raris:' possibly also pointing to the contrast between the cave and the dark clusters of the vine. Comp. 2. 41, "sparsis etiam nunc pellibus albo ;" A. 7. 191, " sparsitque coloribus alas." Heyne well remarks that we are not to press 'raris,' as the poet is not thinking of the thinness of the shade as a good or bad quality, but simply intends to give a picture, as in 7. 46, "Et quae vos rara viridis tegit arbutus umbra." 8.] Menalcas compliments Mopsus as they walk together towards the cave. The older MSS. are for certat' against 'certet,' and it is clearly required by the sense. 'Certet' would imply that Menalcas thought Amyntas comparable to Mopsus. 6 9.] Quid si certet,' 'I suppose he will be doing so '-ironically, of course. Wagn. cites instances of this formula, especially from Plautus and Terence, e. g. Plaut. Poen. 5. 3. 43, "Quid si eamus illis obviam," I think we had better go and meet them.' 10.] Comp. 3. 52 note. Phyllidis ignis,' i. q., Phyllidis amorem,' 'love for Phyllis.' 'Ignis' is used in Hor. 3 Od. 7. 11 for a love: "et miseram tuis Dicens ignibus uri." 11.] Iurgia Codri,' 'invectives against Codrus;'-the objective genitive throughout. Phyllis is clearly a pastoral, not, as Serv. thinks, a historical person; though there would be nothing inappropriate in itself in making Mopsus' song legendary, like Silenus' in the next Ecl. and several of the Idyls of Theocritus. So Alcon may be either the sculptor of Ov. M. 13. 683, &c., the Spartan hero, or the archer of 1.399. Codrus is doubtless the sa 7. 22, 26, where he is the favourite don, the enemy of Thyrsis. There consistency in this transition from 1 to feigned personages. The subjec case is pastoral: the hero may or be. 12.] Tityrus,' another herdsm haps a servant of one of the others. ley. In Theocr. 1. 14 Thyrsis offer after the goats himself, while the is piping to him. 13.] Voss takes 'cortice' of ba from the tree, but 'viridi' is rathe this. Spohn refers to Calpurnius 1 where fifty-six verses are repres having been cut on a tree, and t 53, where see note. 14.] Setting them to music lans') marked the alternations of and voice (alterna notavi').' 15.] Mopsus still feels the me Amyntas, so Menalcas reassures hi 16.] Theocr. 5. 92. "Fully to un the following comparisons, we mu lect that the leaves of the willow olive are of the same form, and of pale green colour, while the diffe the value of the trees is immens 'saliunca,' or Celtic reed, in like resembles the rose in odour, but is that it could not be woven into the great use made of the rose by cients." Keightley. 19-44.] Mo. Here we are in At Daphnis' death the nymphs tears-his mother clasped his b called reproachfully on heaven-t were not fed or watered-the ve roared out their grief. Yes-he tamer of tigers, the founder of t Daphni, tuum Poenos etiam ingemuisse leones worship of Bacchus-he was the glory of his friends-now that he is gone, there is a curse on the land, and weeds spring where good seed was sown. Let us make his tomb and write his epitaph.' 19.] Desine plura,' a confusion of 'desine loqui' and 'parce plura loqui.' 20.] Daphnis, the ideal shepherd, here allegorically represents Julius Caesar: see the Introduction. Daphnis was the favourite of the nymphs. Theocr. 1. 66, 141. 21.] Flebant' with a pause after it at the beginning of the verse, as in A. 6. 213, to give a melancholy effect. 23.] 'Atque-atque' for 'et-et.' Tibull. 2. 5. 73, "Atque tubas atque arma ferunt crepitantia caelo Audita." Sil. 1. 93, "atque Ennaeae numina divae Atque Acheronta vocat Stygia cum veste sacerdos." 'Crudelia' seems best taken with vocat,' as Wagn., denounces their cruelty aloud.' 'Astra,' , the birth-star. If Caesar is Daphnis, we may contrast 9. 46 foll., where Caesar has a constellation of his own. position of mater' at the end of the sentence must not be overlooked in translation. Perhaps we may render while his mother, clasping to her heart the piteous corpse of her son, is crying out on the cruelty of the gods and the stars as only a mother can.' The 24.] The variety of expression seems to show that the meaning is, the herdsmen did not think of feeding or watering their cattle, and the cattle cared nothing for food or water. This is confirmed by the sympathy of the lions, v. 27. The whole passage to v. 29 coincides with Theocr. 1. 71 -75, though the words are not similar; and there is also a general resemblance to Mosch. 3. 23 foll. 25.] For 'nulla nec-nec 26.] Observe the words 'attigit,'' did not taste or to drink or eat. 'Graminis he being the generic term, as menti.' 26.] Suetonius, Jul. 81 (qu says that among the signs of his approaching death, horses which he had cons gods at the passage of the left, as sacred animals, to refused to feed and shed Some find in what follows an allusion, viz., to Caesar's des Carthage: but the lions and of introducing them (there in Sicily) are due to Theocr nos' is merely a literary ep on 1. 55. 28.] Instances of 'loquor Cicero are given by Forcelli ever the word is emphat tains and woods echoed, and howling of the lions. 29.] Curru subjungere chus. Daphnis teaching celebrate the Liberalia' is the civil reforms of Caesar. alia' see G. 2. 380 foll., and 30.] The old editors ha honour of Bacchus;' taking sos' to be i. q. 'ducere th cere choros.' But 'inducer duce.' 31.] They are called 'mol in A. 7. 390. 'Mollibus' 'waving' see 4. 28. 32, 33.] Theocr. 8. 79 βάλανοι κόσμος, τῷ μαλί δ ̓ ἁ μόσχος, τῷ βωκόλῳ Comp. also Id. 18. 29 foll. For arboribus,' the supporters of the vine, see G. 2. 89 note. The mention of the vine seems suggested by the rites of Bacchus. 34.] Tulerunt:' Heyne compares Hom. Il. 2. 302, ovç μǹ кñρeç ïßav lavárolo φέρουσαι. The word occurs again with 'fata' in a somewhat different sense, A. 2. 34, note. 35.] Apollo Nomius is joined with Pales G. 3. 1. Keightley remarks on the impropriety of associating a purely Italian with a Greek deity-a specimen of the confusion which we find in the Eclogues generally, and indeed in the whole of Roman culture. 36.] Large grains were selected for seed, G. 1. 197, as Voss observes; but the force of the epithet lies in the contrast between the promise of grain and the performance of weeds. The use of 'hordea' in the plural was ridiculed by Bavius and Maevius in the line "Hordea qui dixit, superest ut tritica dicat," quoted by Serv. on G. 1. 210, where the offence is repeated. It is noticed by Quinct. 1. 5. 16, " Hordea et mulsa non alio vitiosa sunt, quam quod singularia pluraliter efferunt ;" Pliny however uses it, 17. 10. 37.] Theophrastus on Plants, 8. 7, and Pliny 18. 44, are referred to by Voss, following Pierius, for the belief that barley actually degenerated into darnel and wild oats. Infelix is merely 'infecundus,' like 'steriles' ('infelix oleaster,' G. 2. 314), without any reference to the pernicious properties of darnel, which affects the head when ground into flour. Pliny, 1. c., says "Lolium et tribulos et carduos lappasque non magis quam rubos, inter frugum morbos potius quam inter ipsius terrae pestes annumeraverim." The old reading was 'dominantur,' as in G. 1. 154: but 'nascuntur' is found in almost all of the MSS. The difference of the passages quite accounts for the change of word: Virg. is here speaking of weeds growing instead of barley there of their growing among the 'Lolium' and ' avena are coupled corn. by Ov. F. 1. 691. 38.] "The bane has fallen no the fields, but on the produce of den." Voss. Molli' is opposed to and prickly thistle and Christ's thor pureus' is applied not only to I red, but to any bright colour. "purpureis ales oloribus," Hor. 10; "purpurea candidiora nive,' vanus 2. 62. So "purpureum lu 1.590., 6. 540. Here accordingly of the white narcissus. There was a narcissus with a purple calyx ( 12): and so the author of the Ci talks of "suave rubens narcissus." 39.] 'Paliurus,' Christ's thorn, shrub common in the south of Ital mended by Columella for making hedges. In Theocr. 1. 132 foll. closely E. 8. 52) Daphnis' dyin is that thorns may produce vio juniper-bushes narcissus-not tha may fall on things, but that the nature may be changed. 40.] This line is alluded to "quis humum florentibus herbis aut viridi fontes induceret umbra? it would seem that 'foliis' should preted flowers,' and 'umbras umbra') as 'trees.' 'Sow the flowers and plant trees beside (ove ing) the spring,' as fitting monu Daphnis ('mandat fieri sibi talia D þvλλa is used for 'flowers,' Theoc 18. 39. 'Spargite' may be eith or 'deck-in other words, the s be said either to sow the seed di to adorn the turf indirectly with t when sprung up. The latter is by Lucr. 2. 33, "anni Tempora gunt viridantis floribus herbas," th passage to which, 5. 1396, has 'pi It may be meant that Daphnis buried under the trees. Wagi Cul. 387 foll. (of the grave of th "Rivum propter aquae viridi su latentem Conformare locum capit ་ 41.] With mandat,' as applie |