Those who wish to examine more particularly into the history of Aristaus will find references below to the principal authorities. 31. (Carula...genetrix.) Cyrene was a water nymph, the daughter (or granddaughter) of the river Peneus. Her chamber beneath the sources of the stream is described by Virg. G. IV. 333. 33. The account given here and by Virgil of the prophetic sea-god Proteus, the guardian of the marine herds of Poseidon, is borrowed from the fourth book of the Odyssey, where Menelaus being detained by contrary winds in the island of Pharos, is instructed by Eidothea, the daughter of Proteus, how her sire may be caught and compelled to point out the means of escape. 39. (Transformis,) "changing his shape." The word is uncommon, but is found again in Met. VIII. 871. Ast ubi habere suam transformia corpora sentit. 39. Adulterare is "to corrupt," to falsify," thus Cic. de Amicit. "Simulatio tollit iudicium veri, idque adulterat.” So "adulterini nummi," counterfeit money; “adulterinæ claves," false keys; "adulteratum laser," silphium debased by admixture of foreign substances, &c. Verbena, although usually considered the same with the herb we call Vervain, seems to have been frequently used by the ancients in a wider sense to denote the leaves and branches of any sacred tree or shrub such as the laurel, myrtle, olive, rosemary, or even grass when it grew within a holy inclosure and was applied to holy purposes. Thus Servius on Virg. Æ. XII. 120. Verbena proprie est herba sacra, ros marinus, ut multi volunt, id est Bavaris, sumta de loco sacro Capitolii, qua coronabantur Fetiales et Pater Patratus fœdera facturi bel bella indicturi. Abusive tamen verbenas iam vocamus omnes frondes sacratas, ut est laurus, oliva vel myrtus. Terentius2 “Ex ara hinc sume verbenas," nam myrtum fuisse Menander testatur, de quo Terentius transtulit ?3 Verbena was employed, as intimated above, by the Romans in ratifying treaties, and those plants which grew within the citadel were selected for this purpose. Thus in Livy I. 24, where we find the history of the league concluded with the Albans after the memorable contest of the Horatii and Curiatii. Foedera alia aliis legibus, ceterum eodem modo omnia fiunt, tum ita factum accepimus nec ullius vestustior fœderis memoria est. fetialis 1 Pind. Pyth. IX. 104. Schol. on Theocrit. V. 53. Apollon. Rhod. 11. 500. IV. 1132, and his scholiast. Diodor. Sicul. IV. 81. Justin. XIII. 7. Andr. IV. ili. 11. ́s See another note, much to the same purpose, on Virg. Ecl. VIII. 65. 99 regem Tullum ita rogavit "iubesne me, rex, cum patre patrato populi Albani fœdus ferire?" iubente rege "sagmina" inquit "te, rex, posco." rex ait "puram tollito," fetialis ex arce graminis herbam puram attulit fetialis erat M. Valerius; patrem patratum Sp. Fusium fecit, verbena caput capillosque tangens, &c. ......... Again in Lib. XXX. 43, when heralds were dispatched to Africa after the battle of Zama. we read, Fetiales cum in Africam ad foedus feriendum ire iuberentur, ipsis postulantibus senatus consultum in hæc verba factum est, ut privos lapides silices privasque verbenas secum ferrent: uti prætor Romanus his imperaret ut fœdus ferirent, illi prætorem sagmina poscerent. herbæ id genus ex arce sumtum dari fetialibus solet. Festus Sagmina vocantur verbenæ, id est, herbæ puræ. We may conclude with the words of Pliny, H. N. XXII. 2. Sagmina in remediis publicis fuere et in sacris legationibusque Verbenæ. Certe utroque nomine idem significatur, hoc est, gramen ex arce cum sua terra evulsum: ac semper et legati et cum ad hostes, clarigatumque mitterentur, id est, res raptas clare repetitum, unus utique Verbenarius vocabatur. 51. (Hyperiona.) The Sun. Some confusion prevails with regard to this word among the ancients. Observe, 1. Hyperion, regíwv, is generally employed by Homer merely as an epithet of the Sun, in the sense "ascending on high," or "rolling above," as in Il. VIII. 480. ... οὔτ' αυγῆς ὑπερίονος Ηελίοιο==τέρποντ ̓ οὔτ ̓ ἀνέμοισι... and II. XIX. 398. Τεύχεσι παμφαίνων, ὥστ ̓ ἠλέκτως ὑπερίων. but in Odyss. I. 24, iπegíwv is used absolutely for the Sun, οἱ μὲν δυσομένου ὑπερίονος, οι δ' ἀνίοντος, 1 Similarly in Odyss. I. 8., XII. 133. 263. 346. 374. Hence Ovid in the line before us, in Met. XV. 406. 407, quoted p. 260, and Met. VIII. 564. Iamque duas lucis partes Hyperione menso, considers Hyperion as The Sun, and so also Stat. S. IV. iv. 27, &c. 2. In one passage only of Homer, if the line be genuine, Helios (Sol) is described as the son of Hyperion, ('Tπegivíons,)1 Odyss. XII. 176. Ἠελιόν τ' αὐγὴ, Υπεριονίδαο άνακτος. 4 In Hesiod2 again Hyperion is one of the Titans3 who wedded his sister Theia, by whom he had three children, Helios (Sol,) Selene (Luna,) Eos (Aurora,) and subsequent writers, for the most part, adopt this genealogy. Even Ovid, although in the passages given above he considers Hyperion as the Sun, yet in another place, taking Hesiod as his guide, he addresses the Sun as "Hyperione nate," Met. IV. 192. Quid nunc, Hyperione nate, Forma, calorque tibi, radiataque lumina prosunt? and gives the title of Hyperionis to Aurora, Fast. V. 159. Postera cum roseam pulsis Hyperionis astris Statius applies the epithet Hyperionius to Phaethon. 3. Hyperion being recognised as the Sun, and Hyperion being also, according to other authorities, one of the Titans, the word Titan is employed by the poets to denote the Sun. Thus Virg. Æn. IV. 118. In nemus ire parant, ubi primos crastinus ortus 1 The hypothesis advanced by some scholars that rigía, wherever it occurs in Homer, ought to be considered as a contraction for Trigovia (i.e., Son of Hyperion) seems altogether untenable. Theog. 134. 371. 1011. 3 See page 194. So Hymn. Cer. 25. 74. See also Apollod. I. 1. 3. 1. 2. 2. In the Homeric Hymn (XXXI.) to Helios, he is addressed as the offspring of Hyperion and his sister Euryphæssa. 4 Festus remarks the confusion "Hyperionem alii patrem solis, alii ipsum, quod eat supra terras, ita appellatum putabant." and Ovid. Fast. I. 617, Respiciet Titan actas ubi tertius Idus. i. e., on the third day after the Ides. In consequence of this connection, Circe daughter of Helios (Sol) is termed Titanis and Titania, Colchis the kingdom of his son Aetes Titania tellus, his chamber beneath the Ocean bed Titania antra, &c. 51. Persis sc. terra. The Sun was an object of worship among the ancient Persians as presenting a symbol of the pure fire or light, the sacred element of Ormuzd. Xenophon in his Cyropædia, VIII. 3, 12. gives an account of a magnificent sacred procession. "First of all came bulls crowned with garlands, and after the bulls horses were led along, an offering to the Sun." It is curious that the cause here assigned by Ovid for the sacrifice of the horse is the same with that adduced by Herodotus in reference to a similar rite among the Massagetæ, I. 216. "The only god worshipped by them is the Sun, to whom they offer horses; and the reason is this, they present to the swiftest of the gods the swiftest of mortal creatures." 53. (Triplici...Diana.) If we trace back Grecian mythology to its earliest forms we shall find that Selene (Luna) the Moon-goddess, Artemis (Diana) the Huntress-goddess sister of Apollo, Persephone (Proserpina) daughter of Demeter (Ceres) and wife of Hades or Pluto, were all considered separate divinities, while Hecate, who by Hesiod in the Theogony1 and subsequent writers, was represented as distinct from these, is merely another name or rather epithet of Artemis. In process of time a strange and complicated combination arose. Apollo being mixed up with Helios the Sun-god, his sister Artemis was considered the same with Selene the Moon-goddess; Hecate again was confounded with Persephone, and being, as we have seen, originally the same as Artemis, she was worshipped as a threefold power. Again, the Latin Diana was identified with the Greek Artemis, and hence with Hecate, who is thus spoken of by the poets as a Diva triplex, Luna in heaven, Diana on Earth, Proserpina in the infernal regions, thus Dido in Virgil (Æ. IV. 510) when about to die, Ter centum tonat ore deos, Erebumque, Chaosque, And Hor. C. III. xxii. Montium custos nemorumque, Virgo Ter vocata audis, adimisque leto, Diva triformis. 1409. The authenticity of thepassage is more than doubtful. 53. (Pro virgine.) Iphigenia. We have already alluded briefly to this sad history in the Introduction to Ovid. Her. XIII. p. 234. According to Euripides the sacrifice of the maiden was not consummated, but at the moment when the knife was about to be plunged into her bosom, Artemis bore her away to Tauris, leaving in her stead a doe before the altar. The tale was invented after the time of Homer, who merely mentions the name Iphianassa as that of one of the three daughters of Agamemnon. 55. The Sapai were Thracians who dwelt in the mountains around the valley of the Nestus (Karasou,) immediately to the north of Philippi. Ovid passed through their country on his way to Tomi, the place of his banishment. 56. Hamus (The Balkan,) was the general name given to the whole of the eastern portion of the great chain of mountains by which Thrace and Macedonia were separated from the valley of the Danube. The range, as it extended westward, bore the names of Mons Scomius, Mons Orbelus, Mons Scardus, Mons Bertiscus, &c. Dogs were sacrificed at Rome also, on the Robigalia and Lupercalia. See extract from Ovid. Fast. IV. 901, v. 36, p. 91, and Plutarch. Quæst. Roman. 57. The stern guardian of the country is Priapus, with regard to whom see note on Tibull. I. i. 18, p. 134. 65. (Dis proxima.) In reference to birds flying aloft towards the abodes of the gods. 65. (Nunc penna...nunc...ore.) Hence in the discipline of the augurs, birds were divided into præpetes and oscines; the former yielded omens by their flight; the latter by their cries. 71. (Defensa... Capitolia.) Liv. V. 47. Dum hæc Veiis agebantur, interim arx Romæ Capitoliumque in ingenti periculo fuit. namque Galli, seu vestigio notato humano qua nuntius a Veiis pervenerat, seu sua sponte animadverso ad Carmentis saxorum adscensu æquo, nocte sublustri, cum primo inermem, qui tentaret viam, præmisissent, tradentes inde arma, ubi quid iniqui esset, alterni innisi, sublevantesque invicem et trahentes alii alios, prout postularet locus, tanto silentio in summum evasere, ut non custodes solum fallerent, se ne canes quidem, sollicitum animal ad nocturnos strepitus, excitarent. anseres non fefellere, quibus sacris Iunoni-in summa inopia cibi tamen abstinebatur. quæ res saluti fuit: namque clangore eorum et alarum crepitu excitus M. Manlius, qui triennio ante consul fuerat, vir bello egregius, armis arreptis simul ad arma ceteros ciens vadit, et dum ceteri trepidant, Gallum qui iam in summo constiterat, umbone ictum deturbat. cuius casus prolapsi cum proximos sterneret, trepidantes alios armisque omissis saxa, quibus adhærebant, manibus am |