James Henry.

Aeneidea, or, Critical, exegetical, and aesthetical remarks on the Aeneis : with a personal collation of all the first class Mss., upwards of one hundred second class Mss., and all the principal editions online

. (page 24 of 75)
Online LibraryJames HenryAeneidea, or, Critical, exegetical, and aesthetical remarks on the Aeneis : with a personal collation of all the first class Mss., upwards of one hundred second class Mss., and all the principal editions → online text (page 24 of 75)
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nus, and by the rest of mankind) as if it were a rolling-stone,
or wheel,

rcompare Alcim. Arit. Trans, maru rubn, (Poem. 5. 413):
I '^Maxima noctuma* Jam pars exegerat horan.

: St volvenda diet inttabat sorte propi^qua."

I the day whleh must come, must be passed, spent (rolled-round or over),
^the inevitable day.,

exactly as in our text: chances to be rolled -round or over by



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U — PXBTATB] BOOK I. 175

Aeneas, chances for Aeneas to roll-round or over in the manner
of a rolling-stone or wheel. Compare also Senec. Octav. 9J97i

"Per quae [al. quern, al. quam] casus volyit varios
semper nobis metuenda dies."

where the dies is as little rolled-over by the casus — as surely
rolls the casus over — as Aeneas in our text. Compare also
B.om.Od,8.81i

. . . T0T8 yap pa xuXivdsto 7:7]pL«to; ap/7]
Tpcuoe T8 xm lovaotot, ^lo^ [leyaXou Sea ^uXa^,

where the beginning of misfortune, and a fortiori misfortune
itself, is represented as a thing capable of being rolled-round or
-over; also Stat Theb, 11. 40:

'^Quas volvis, Gradive, vices? modo moenia Cadmi
soaadebant, sua nunc defendant tecta Pelasgi."

where the "volvere" of the "vices", exactly corresponding to
the "volvere" of the "casus" in our text, is not only not passive,
but as active as it is possible for any volvere to be- ,

Volvere casus, . . adire labores. — If instead of "volvere
casus .... adire labores" our author had said — as, but for the
measure, he might have said without the change of another
word or the slightest alteration of meaning — volvere labores
.... adire casus, the passage would have had a perfect parallel
in Cic. de Offic. 1. 19: "Vix invenitur qui laboribus susceptis,
periculisque aditis, non quasi merced em rerum gestarum, de-
sideret gloriam." See Rem. on Sic volvere Parcas (1. 26, B.)

Stabile Pezzinij at Cavaleggienj Li'como, March 21. 1S68.



14(a)

INSIONEM PIETATE VIRUM



Pi etas, the Greek oispeia, is softness, gentleness and good-
ness of heart, mercifulness, meekness and kindness of dispos-



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176



AENEIDEA



[14 — PIBTATX



ition, mamfested first and principally towards a man's own
family

'Cicer. Pro Plane. 38. 80: ^^Qoid est pietaa, niti volnntAS gntU in pa-
rentes? . . . Qui sancti, qui religionum oolentes, nbi qui meritam
diis immortalibas gratiazn jnstU honoribns et memori mente per-
solvxint?" Cic. de Invent. 2. 53. 161: "Rcligio est, quae supe-
rioris c^josdam naturae ( quam divinam vocant ) curam caerimoniam-
que affert. pietas, per quam patriae, et sanguine coigunctis, officium
et diligens tribuitur cnltiis." Anson. Oration Act. prope initium:
**Aguntur enim gratiae , non propter maiestatis ambitnm , nee sine ar-
gumentis, Imperatori — Piissimo : huius vero laudis locnpletissimum
testimonium est pater divinis honoribus consecratns: instar filii ad
imperium iVater adscitus: a contumelia belli patruus rindicatus: ad
praefecturae collegium Alius cum patre coniunctus: ad consulatnm

, praeceptor electus."

and his own and family's god or gods: (2 Kings, 22. 19:
'^Because thine heart was tender, and thou hast humbled
thyself before the lord."),

' Cicer. de natur. <ieor. 1. 41 : " de sanctitate , de pietate adversns deos,
libros scripsit Epicurus".

Orid.Amor. 3. tS,9i

'* Aocipit ara prooei votiTaqae thora pionam'' ;

his neighbours, his fellow-citizens and fellow-countrymen,

~ Ammian 87. 6 (Valentinian introducing Gratian to the soldiers): "sa-
lutem pro pericnlorum sociis obiectabit, et quod pietatis summum pri-
mumque mnnus est, rem publicam ut domum paternam diligere poterit

. et avitam",

and secondarily towards the whole human race and everything
that lives and feels :

Cyrillus contra Julian. 9 (ed. Spanh. p. 307): 6eci>p7)9at hi evxtv ex tou
ripi Ay]Xov 8Ti o(oCo(avou ^[mu* Trpo; ov ouSevo^ Kpoaorfoj«vou nop'
auTot(, ou8e 6uo(j4vou tn^ outou l^coou, euaE^cov [piorum, pitying] xcxXtjtai
Pu>(AO(. Eur. EUctr. 263:

El. rivij; avT)p Y«vvfltt05 ci; t* i\k cuaePij; (pius).
Or. y) 8' (uoc^ia (pietas) ti( 7ipo9i9it 9a> ;uoaEt;

El. OU JlfOTIOT* 8UVT); TT)? CJiT)? CtXtJ OlfElV-

Or. oyvsup.' C5(^u)v Ti 6ciov, >) a' a:ca(ttuv;
El. yovco^ u^iCeiv tou( e|M>u{ oux tj^iou-

Claud. delV. Ooum. Honor. 276:



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14 — pibtate] book I. 177

"sii piofl imprimis^ nam com vincamnr in omni
manere, sola deos aequat demontia nobis."

where we have the express definition of pietas, viz. that it is
eleraentia, dementia itself (and therefore pietas) being thus
deified by the same author, Laud. Stilic. 2. 6 :

^Trincipio magni custos Clementia mundi,
quae Jovis incoluit zonam, quae temporat aethram
frigoris et flammae mediam, qaae maxima natn
caelicolmn, nam prima Chaos Clementia solvit,
congeriem mlserata mdem) Tultuque sereno
discussis tenebris in lucem saecula fudit
Haec dea pro templis et tare ealentibus aris
te [Stilioone] fmitor, posnitque suas hoc pectore sedes.
Haec dooet, at poenis hominum tbI sanguine pasci
tnrpe feromque pntes: ut ferrum, Marte cruentum.
siccum pace premas: ut non infensus alendis
materiam praestes odiis : ut soutibus ultro
ignovisse velis : deponas ooios iram,
quam moveas: precibui nunquam implacabilit obstes:
obvia prosternas, prostrataqae more Uomun
defpiciaSi alacres ardent qui frangere tauroe,
transiliont praedas humlles. hac ipse magistra
das veniam victis; hac ezorante calores
horrificos, et quae nunquam nocitura timentor
jurgia, oontenUis solo terrore, coerces;
aetherii patris ezemplo, qui cuncta sonoro
concutiens tonitru, Cyclopum spicula differt
in scopulos et monstra maris, nostrique ontoris
parens in Oetaeis exercet ftilmina sUyis."

Capitol. Vita Anton. PSl : *' Pm$ cogaomlnatva est a Senaiu, vol qnod
socerum fessa lam aetate, manu , praesente Senata , levaverit: . . . vel
quod vere natura clementissimus , et nihil temporibus suis asperum
fecit."

Aen. 9, 493:

^Tigite me, si qua est pietas, in me omnia tela
Conjicite, O Rutuli."

tenderness, pity,
2. 536:

**Dii, si qua est coelo pietas quae talia enret."

tenderness, pity, of heaven for men.

Hsaar, axkxidba, vol. i. IS



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178 AENEIDEA (14 — pietatk

Coripp. Johannid, 1. 11,:

**Jam pietas caelo terras prospexit ab alto/*

per80iufi.ed; say rather, deified tenderness, J>%, looking down
from heaven. Coripp. Justin, Min, 1. 1S8 :

**quem non hominem pietate benigoa
continnit, fovit, monuit, nutrivit, amavit ?"

Aurel. Victor, de Caesarib. 41: "Eo pius [Constantiuus], ut etiam
vetus veterrimumque supplicium patibulorum et cruribus suf-
fringendis primus removerit." Ciris, 219 :

"non acc«pta piis promittens munera divis,"

tender, i>%w«jf gods; the gods being denominated pii, tender,
pitying f exactly as the Manes on every sepulchre: "pm Mani-
bus." (jAnd why this character ascribed alike to gods and
Manes? For the plain reason that no higher, no more amiable
character than tender-hearted, gentle, aflfectionate, pitying, could
be ascribed either by the worshiper to the powerful divinity
whose good graces he was supplicating, or by the mourning
survivor to the dear friend or relative of whom he had been
bereaved, and whose eternal loss he was lamenting (see page 181).
Aen, 5. 783:

"quam nee longa dies, pietas nee mitigat alia,'*
whom no length of time, no pity, softens. Aen. 12, 838:

"hino gwias, Ausonio mixtom quod sanguine surget,
supra homineis, supr^ ire deos pietate videbis/*

exceed men and gods in tenderness of heart, in pUy (see Rem.
12.839). Aen, 3. 42:

**parce pias scelerare manus/'

let not those hands, with which you have performed so many
tender, rnGtcMxA, pitying acts towards fellow-countrymen, friends
and relatives, perfonn a cruel, hard-hearted, brutal act towards
me. I am a Trojan and no stranger to you : "non me tibi Troia
externum tulif' It is as if he had said: kind-hearted, humane
Aeneas, cease, you are, without knowing it, doing what is
cruel, hard-hearted and brutal I too have a claim to your pity,

f There is as little piety (in the modem Mnse of the word), as littl*



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14.



BOOK I.



179



devotional feeling in Virgirs pia$ menus of Aeneas, as there is in Vir-
gil's *'pto ore'' of Deipbobus, 6*. 530^ where the meaning can only be
(see Rem. ad loc): with tender, charitable, pitying month, i. e. not
influenced by a feeling of revenge towards the calprits, but by a
tender, kindly, humane, pitying feeling towards friends, .country and
mankind; in other words: if I am not a cruel, but a tender-hearted,
pitying man., or as there is in Ovid's ^^pia verba" of Jupiter; Met. 14.
812: (Mars expostulating with Jupiter on behalf of Romulus):

"Tu mihi eoncillo quondam praosento Deorum,
naa memoror, memorique anlmo pia verba notavl,
( anas erii, quern tn toUes in caemla caell ',
dixiiU: rata tit verboram ■umma taoram.",

kind , tender, affectionate , pitying words . not, of course, devout words,
being the words of the chief deity himself, or as there is in Virgil's
*amore pio* (tender, affectionate, brotherly, pitying love) of Nisus for
Euryalus, Aen. 3. 296. (where see Rem.). \iT as there is in S«int
Ambrose's upturn amorem' of the ox whose bellowing testifies his
tender, pitying affection for his lost bovine comrade, (de erceu. frairit
9ui Satyriy % 8 [ed, monaeh, Benedict. 1686]: "Nunc vero, frater, quo
progediar? quove convertar? Bos bovem requirit, seque non totrnn
pntat, ct frequenti rougitu pium testatur amorem, si forte defecerit
cum quo ducere coUo aratra eonsuevit: ^et ego te, frater, non re-
qniram? ^Aut possmn umquam oblivisci tni, cum quo vitae huius
senaper aratra susUnui?" or as there is in Saint Ambrose's ^piscium
pietatem' {Hexaem, 5^3: ed. vumach. Benedict, 1686): ** Quae [via
mnstellae et caniculae, et cete ingentia, delphines et phocae] cum
ediderint partus, si quid forte insidiarum terrorisqne praesenserint
circa catulos sues quenquam moliri , quo tneantur cos , vel tenerae
aetatis pavorem matemo affectn comprimant, apertre ora, et innoxio
partus auos dente suspendere, intemo quoque recipere oorpore, et
genital! foruntur alvo abscondere. Quis hmnanus aflectos hanc piscium
(.pietatem possit imitari?"

Ovid. Art. Amat. 2, 319:

. . . . "Sed si male firma cubarit
et vitium coeli senserit aegra sui,
tunc amor et pietas tua sit manifesta puellae."

not by any possibility, piety or devotional feeling, but only tenderness,
pity.

also Stat Theb. 11. 462, where the goddess Pietas is introduced

. . 'Saevum . . Jorem, Parcasqne nocentes
vociferans, seseque polls et luce relicta
descepsuram Erebo, ct Stygios jam malle penates:

12*



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180 AENEIDEA [14 — piktatb

*quid me\ ait, *iit saevis animantum, ac saepe doorum
obstataram animis, princcps natara, oreabas?''*

and Stat SUv, 3. 3, 1:

^'Somma deum Pietas, cuius gratissima caelo
rara profanatas inspectant oumina terras,



mitibus exsequiis ades; et lugentis Etrusci

ceme pios fletus, laudataquo Inmina tergc.'*
where the same goddess is invoked as the chief of all deities , and
where "Pietas", ** mitibus" and "pios" are all, and can only be, ex-
pressive of the same emotion, viz. tenderness, softness, gentleness of
heart, pity.

Liv. 40. 34: "Aedes duae eo anno dedicatae sunt: una Veneris

Erycinae ad portam Collinam altera, in foro olitorio,

Pietatis",

not, surely, of devotion, but of tenderness of heart, mercy, pUy.

Claud. Laus SerencLC, 132:

"Ambas Ule quldem patrio complexus amore:
sed merito pietas in te procUvior ibat."
where the distinction between amor and pietas is clearly pointed
out : the father loved both his daughters , but one of them more
tenderly, more pityingly than the other.

Iscanus, 3. 440 (of the afifection of Castor andPollux for eachother) :

"O pietas ! qua nulla deum praesentior ambit
virtus, o mitis fratemi candor amoris ! "

where *pietas' is all but defined to be mitis, candidus, fratemus amor,
brotherly tenderness, pity.

Sil. 13. 390 (of Scipio African us just informed of the death of
his father and uncle):

"Non comites tenuisse valent, non ullus honorum
militiaeve pudor; pietas irata siuistris
coelicolis furit, atque odit solatia luctus,"
where 'pietas' is so little piety , so little rt$peet for^ and ohtdience <o,
that it is angry-at, and in open rebellion against, the gods.

Cato, jR. R. praef. "Agriculturam maxirae pius quaestus

stabilissimusque consequitur.' not a devoid gain , but a ^ain of
a softer, kindlier, more pitying nature than that to be made
either by commerce or war. and last, not least, Horace's (Od, 3,



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14 — pibtatb] book I. 181

21) dear, darling '*pia testa", not surely pious y religious, or
devout, but kindly, good natured, pitying, comforting, wine-
jai'; wine-jar which, born in the same year with the poet, has a
brotherly affection for him.

As, in Christian morals, justice is incomplete without love |
and charity, so also in heatlien morals, pietas is the comple-
ment of justice, the highest perfection of the human character. ■
Cicero, de Ilcptihl. 6*. 8: '^lustitiam cole, et pietatem, quae cum
sit magna in parentibus et propinquis, turn in patria maxima >
est." Cicer. de OrcU. 2, 40: *'Si pietati summa ti'ibuenda laus ;
est, debetis moveri, cum Q. Metellum tam pie lugere videatis." |
Pius was accordingly not only the highest term of praise, ,
flattery could bestow upon an emperor, but the most endearing j
appellation with which affectionate memoiy could address the !
dear, departed dead. No wonder then that pietas, ("illud
ipsum gravissimum et sanctissimum nomen," Cicer. Epist. ad
LnUul, 1. 0)y embracing, as it does, both christian love and
christian charity, is the virtue which our author here in the first ^
lines of his poem singles- out to ascribe to his hero; no wonder \
that all thi'ough his poem, and on every possible occasion, he '■
delights to call him pins; no wonder that it is with the mental ,
disposition most opposed to pietas Dido in the first outburst
of her passion reproaches him :

'^Nec tibi diva parens, generis uec Dardanus aactor,
pcrfidc ; scd duris gonuit te cautibus horrens
Caucasus, Ilyrcanaeque admorunt ubera tigres.
nam quid dissimulo? ant quae me ad maiora reservo?
num fletn ingomnit nostro? num lumina flexit?
num lacrimas victus dedit, aut mlseratus amantem est? "

no wonder that it is of the mental disposition most opposed to
pietas Dido accuses him to her sister, when giving her in-
structions to prepare the pyre, 4. 494 1

*'Tu secreta pyram tccto iuteriore sub auras
erigo et arma vlri thalamo quae fixa reliquit
i m p i u s , exuviasque omnes lectumqne jngalem
quo perii, superimponas; "

no wonder that when on the pyre and in the very act of striking
herself, crudelis, — the word the most opposed to pius with



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182 AENEIDEA [14 — pibtate

which language could supply her, is the word, almost the very
last word, which quivers on her lips.

Xh^ term pt€t€LH9 descending into modern languages,
and at first used — no matter in what phase or under what
orthography — in its original, extensive Latin signification,

-Charlemagne*s son and successor Louis, styled by his French subjects,
on account of the goodness of his heart, lo ddbonnaire , was, with his
Italian subjects, Ludovico Pio ; and we find in Wickliffe's translation
of the second Epistle of Peter [3. 11] the Greek suaePetot^ and the
Latin ^pieiatihu$' rendered, not, as in oar received translation, godliftMt,
but piUes; [2.0] the Greek eu^ePei; and the Latin *pios' rendered, not,
as in our received translation, godly, but pitoute men; and in Wick-
liffe's translation of the Epistle of Paul to Titus [ 2. 12. ] the Greek
Euaepco^ and the Latin yik rendered, not, as in our received translation,
godly f but piteousliy a use of the term which has been retnmed-to by
Gray in his very elegant and justly-esteemed-classic elegy:

*'0n tome fond breaat the parting son] ruliea,
some pious drops the closing eye requires ; *'

Luot some godly drops, but some ttnder^ affectionate drops,

came at last to be divided into the two very distinct words
i>te^^andjH^y (Fr.piit^and piti(^), the former representing pietas
in its relation to heaven and heavenly things (8eo<re^eta), the
latter representing it in its relation to men and the things of
this world (euaepeia). '^ Pious Aeneas" has thus wholly ceased
to be an equivalent of Virgils "jptws Aefieas", and the error of
the author of the following lines, which can hardly fail to recur
to the memory of the French reader, is only not ludicrous
because shared-in by so many:

"De la veuve de Sichdo
Thistoire voiis a fait peur :
Didon mourut attach^e
au char d'un amant trompeur ;
mais I'imprudente mortelle
n*eut k so plaindre que d'elle ;
ce fut sa faute; en un mot :
k quoi songeait cotte belle
de prendre un amant ddvot?
Pouvait-elle mieux attendre
de ce pieux voyagenr,



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14 ~ fiktatk] book I. 188

qui, fay ant sa ville en ceitdre
et le fer da Qr«c Teiig««r,
charge des dieux de Pcrgame,
ravU son pere h, la flammo,
tenant son fils par la main,
sans prendre garde k sa femme
qui se perdit en chemin ?"

The Germans have a better representative of plus in their
fromm, a term which has not yet so intirely lost its relation to
good morals as the English pious, and which we find applied,
in all the older legends, to the ritter who was not only brave
and strong, but also of a mild^ courteous disposition and gentle
(gentlemanly) deportment^ nay, even to the brave (ttlchtig)
soldier, altogether without reference to courtesy either of mind
or manner. Henric. Brunsvig. (Achilles counseling the Greeks
to abandon the siege of Troy): "Dazu haben wir uns wohl
genug an ihnen geroch^n und haben Hektorem erschlagen, und
dilnket mich, uns soil wohl geniigen und sollen hindane fahren,
da sie also eine feste stadt haben mit so frommen volk, dass
man sie ihnen wohl nicht abgewinnen mag/'

It is not a little remarkable that while the English w6rd
piety thus represents the Latin pietas only in its relation to
things appertaining to heaven, the Italian pieta, on the con-
trary, represents the Latin word only, or very nearly only, in
its relation to things of this world :

^Goldoni, Pamela 3. 6: **Se la sovrana pieta del cielo offre a Pamela
una gran fortuna, sar6 io cosi bar bar o per impediria?" where
piet& is as plainly not the piety or devotion of heaven, as its con-
trast or opposite pole, barbarie, is not atheism, but barbarity,

Lcruelty,

its derivative spietato (== senza pietk) is not irrdigumSy
but spiteful, cruel; spietk and spietatezza, not irreUffiousness
but crueUjf, stpUe; and even this last word, spite itself, the English'
offspring of spietk, as devoid of all religious reference as my
readers know it to be.

Dryden, having avoided the Scylla of rendering pibtatb
by piety, has fallen into the Chary bdis of rendering it by brewery



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184 AENEIDEA [14 - piktat«

**For what offence the queen of heaven began
to persecute so brave, so just a man.",

virtues, from both of which, piotas is expressly distinguished
by Virgil himself, 1. 548:

*'Rex erat Aoneas nobis, quo justior alter,
nee pietate fuit nee bello uiO<>i' ^^ armis."

11. 291:

^^Ambo unimis, ambo insignes praestantibus annis;
hie pietate prior/*

Phaer, nearly one hundred and filty, and Chaucer more than
three hundred, years before Dryden, understood the word
better, the former translating our text:

**Thi8 noble prince, of vortne myldc, from place to place

to toile",

and the latter, the

"Tu requies tranquiiia piis"

of Boethius Lib. 3. Met. 9. vers. ^ (of the deity): "Thou arte
pesyble reste to debonayre folke", the defcowayre of Chaucer's
time being as far removed (see Chaucer, UantautU of the Rose,
1219:

"And she was simple* as dove on tre ;
Ful debonayre of hert was she."

and Richardson, in voce) from the debonnair of our time
and Milton's, as YirgiY spins from ourpiom, as little meaning
courteous^ affable, well mannered^ as Virgil's jpiw^s means devoid.
The virtue thefefore for which Aeneas was so remarkable
(inbignem), the virtue which it was the scope of Virgil's poem to
reconunend and inculcate by the example of liis hero, was not
piety, or devotion to heaven, but pietas (piti6), or tenderness
and brotherly love to mankind, that same noble, generous,
kindly, charitable, self-sacrificing feeling which is inculcated
and set -forward in every sentence of Christ's preaching, and
of which Christ afforded in his own person so illustrious an ex-
ample, and the mistake which scholars generally have made
respecting the meaning of the term — that mistake which has
led them to seek, and of course in vain, for pronounced and



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14 — PIBTATBJ BOOK I. 185

distinguighed piety in the hero of the Aeneis, in tlie poem itself,
and in the sentiments of the author:

("There is no more of real impiety in him [Mezentius], than there is of
real piety in Aeneas." Gladstone, Stttdies on Horner^ vol. 3, p, 526.)

— is precisely the mistake which christians generally have made
concerning the thing itself, taking Christ's preaching as an in-
culcation, and Christ's life as an example, not of pietas but of
piety, not of brotherly love, but of so-called religioti, or
devotion towards heaven^ thus confounding the virtue itself with
the sign , perverting morality into ritual observance, and sub-
stituting for the doctrine of Christ, that cold, selfish, exclusive
Judaism which it was Christ's special mission to subvert and
extirpate. Precisely in the same manner as the character of
Christ and the whole drift and scope of Christ's gospel have
been mistaken by the great majority of christians, have the
character of Aeneas, and the drift and scope of the Aeneis been
misunderstood by that great majority of scholars, of which Mr.
Gladstone may be taken as the type. Curious! that in cases
as widely removed from each other as antipodes, not only the
subject-matter, but the very mode, of the mistake should be
the same. Will men never be able to distinguish between
religion and morality, between shadow and substance? Must
men's minds always, like a reflecting sheet of water, turn the
landscape topsy-turvy, always set that which is above, below,
and that which is below, above? Men's minds.have always done
so, and I doubt not, always will. Gross however as the mistake
is, it is, like most other mistakes, not without its excuse. The
two words are identically the same, one word handed -down
from the one people to the other. It is hardly possible that the
half- informed scholar should not confound tho pietas of Decius
with the piety of Wesley, the pitis applied by the Romans
to Aeneas and Antoninus and the gods and the Manes, with
the pious applied in later times by his coreligionists to the jew,
mahometan or christian who prostrates himself as abject in the
dust before the god or gods of his selection, as he raises high
and insolent his threatening hand against the rival god or gods
selected by his neighbour. The mistake is excusable in the



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186 AENEIDEA [14 — fibtatk

dilettante, half-informed scholar, whether stateBman, lawyer or
physician, who engrossed all day with positive objects, the real
business of life, can scarcely spare for abstract studies an hour
stolen from sleep, or the interval between church and dinnt^r on
a wet Sunday, and to whom the Greek and Latin languages
with their dramas, histories, philosophies and epics are, have
been, and must always be pretty much what the Titians,
Raphaels and Rubenses of a National Gallery or a Louvre are
to the visitor who comes on a king's birthday or other holiday,
from a remote part of the country, to gaze at them, and rarely,
unless he has been unable to smuggle umbrella or walking*cane
past the pointer at the door, departs without proof irrefragable
that they are neither on the one hand quite visionary and
unsubstantial, nor on the other hand actually in relief. The
mistake is excusable in the poet of La Pucelle d'Orleans, not
even a dilettante scholar, and but too eager, flushed with bis
victory over the modem real giant, to let fly a shaft at the
imagined ancient one of the same name; but ^what excuse is
there for the thorough-bred scholar who commences an elaborate
diatribe on Virgils theological terminology with this very mis-
take? Dietsch, Theol.p. 1: "Et cum omnis ut cuiusque hominis,
sic imprimis poetae dignitas pendeat ab pietate, operae pretium
mihi facturus videbar, si quid Virgilius de divino numine



Online LibraryJames HenryAeneidea, or, Critical, exegetical, and aesthetical remarks on the Aeneis : with a personal collation of all the first class Mss., upwards of one hundred second class Mss., and all the principal editions → online text (page 24 of 75)