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as being judge, orders the rivals to exercise themselves in the Amœbean way. We shall soon see that all its laws are strictly observed. I am not surprised, that this sort of poetry should be so pleasing to the Muses; for it has something particularly agreeable in it. Father Sanadon, in a collection of poems on the birth of the prince of the Asturias, has revived this sort of eclogue, and composed one worthy of the time of Virgil." Catrou.

Ab Jove principium, &c.] Damætas being willing to open his song in such a manner that it shall be impossible for his antagonist to surpass it, begins with Jupiter himself, whom he claims for his patron. Menalcas, in his turn, lays claim to the patronage of Apollo, which he enforces by saying he is always provided with gifts suitable to that deity.

Jovis omnia plena.] Several of the ancient philosophers were of opinion, that one soul animated the universe, and that this soul was the Deity. Plutarch, in his treatise on the opinions of philosophers, tells us, that all, except those who assert the doctrine of a vacuum and atoms, held the universe to be animated. See the note on ver. 221. of the fourth Georgick. In the same treatise, we find that Thales, Pythagoras, Plato, Aris

totle, Dicæarchus, and Asclepiades the physician, supposed the soul to be incorporeal, selfmoving, a thinking substance, and the constant action of a natural organ endued with life.

Et me Phœbus amat, &c.] "Damotas had begun with Jupiter, and therefore it was difficult for his adversary to rise higher. Menalcas, however, according to the laws of the Amœbean eclogue, carries the thought farther, and corrects that of his adversary. The first had boasted that Jupiter loved his verses: this was presumption. The second says he has presents always at hand, to offer to the god of verse this is piety and modesty." Catrou.-Servius thinks these words capable of a double interpretation; either he only equals his adversary, that god, whom each worships, being to him supreme: or else he intends to go farther, meaning by and Phœbus loves me, that not only Jupiter, but Apollo also loved him.

Phœbus.] "The same with Apollo and Sol, the son of Jupiter and Latona, who bore him at the same time with Diana, in the island Delos, the inventor of physic; and the god of divination, poetry, and music.”— Ruaus.

Lauri.] The laurus is not our laurel, but bay, as is shewn in the note on ver. 306. of the first

Georgick.-Apollo was in love with Daphne, the daughter of Peneus. She being pursued by him, and almost overtaken, besought her father to have pity on her; Peneus heard her prayer, and to preserve her chastity from the violation of Apollo, changed her into a baytree. The god, being disappointed of possessing the nymph, resolved that the tree should be his favourite, and enjoy the greatest honours.

Suave rubens hyacinthus.] Hyacinthus, who was another favourite of Apollo, and unhappily killed by him, was changed into the flower called hyacinth by the poets. It is, however, very different from any of the sorts of hyacinth which we cultivate in our gardens. See the note on ver. 183. of the fourth Georgick." It is certain, that the law of the Amoebean, or responsive verse, is this; that the last speaker must produce something better, or at least equal; otherwise he is overcome. Damotas therefore, in this contention for honour, begins most arrogantly. He assumes to himself Jupiter, who fills all things; he will leave nothing to his adversary, whom he intends to overwhelm with the power of so great a deity. Add to this the great haughtiness of the first verse. Menalcas being in these straits, lays hold on that deity whom he knows to be next to Jupiter, and supreme in poetry. adds an affection, which is wanting in the first; for it is more to say, he loves me, than he re

He

He adds a re

gards my verses. ciprocal love; he loves me and I love him, for I esteem and honour his gifts. What if you should admit the explication of Servius? Phœbus also loves me ; that is, Jupiter loves me, and Phabus also. I have two deities, and you have but one. Lastly, there is no pledge between Damotas and Jupiter; but a great one between Menalcas and Phobus; he always keeps by him bays and hyacinths. There is no doubt of his being conqueror here." La Cerda.

If I might venture to deliver my opinion in an affair which seems to have been determined by the general consent of the critics, I should say, that the law which they have enacted with regard to the Amoebean poetry is not just. If the last speaker must necessarily equal, if not excel, what has been said by the first, I do not see how it is possible for the last ever to come off with conquest; at the best, he can but make a drawn battle of it. In the present eclogue, the critics endeavour to prove that Menalcas is equal to Damotas in every couplet, and in some superior. Surely, then, he excels him, and ought in equity to obtain the prize; or else it is impossible for the last speaker ever to gain the victory. If this was the case, who would ever engage in such a contention, where the first speaker cannot possibly lose the victory, and the last can never get it? This imaginary law, therefore, seems to be absurd;

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the nature of the Amoebean poetry being rather this: that two persons speak alternately an equal number of verses; that the latter is obliged to produce something that has relation to what has been said by the former; and that the victory is obtained by him who has pronounced the best verses. Palæmon, who is chosen for judge between our two shepherds, declares them to be equal; whence we may conclude, that Virgil intended either that they should be equal in every couplet, or else that sometimes one should excel, and sometimes the other. Malo me Galatea, &c.] The shepherds having celebrated the deities, whose patronage they claim, proceed next to the mention of their loves. Damotas boasts of the wantonness of his Galatea, who throws an apple at him, and then runs away to hide herself, but wishes at the same time that she may not be unseen. In answer to this, Menalcas boasts of the fondness of his Amyntas, who comes often to him, that his very dogs are acquainted with him.

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At mihi sese offert, &c.] Menalcas urges the constant affection of his Amyntas, in opposition to the levity of Galatea. Servius observes, that this is stronger than what Menalcas has said, according to the law of Amœbean poetry.

Delia.]

Some understand this to mean Diana; but it would be a presumption in a shepherd to represent a goddess so familiar with him, as to be acquainted with his dogs. It seems more reasonable to think it was a servant-maid, or one at least of the family.

Catrou is of opinion that Menalcas here has the advantage again, or is at least equal. "Galatea," says he, "bestows on one a mark of her affection, by throwing apples at him. Amyntas gives a greater to the other, by offering himself to his friend of his own accord. The image of the shepherdess running away, and yet being willing to be seen, is elegant and easy. That of the dogs of Menalcas, which always know Amyntas, and caress him, has something in it agreeable and natural."

I believe the reader will be more inclinable to prefer the couplet of Damotas. The description of Galatea's behaviour is wonderfully pretty and natural; and more to be liked than the forward fondness of Amyntas.

Parta mea Veneri, &c.] The shepherds now boast of the presents which they make to their loves. Damotas says he intends to send ring-doves to Galatea; but Menalcas answers, that he has already sent ten golden apples to Amyntas, and will send

?

as many more the next day. Ring-doves build in high trees, whence Virgil calls them aëria. The amorous disposition of these birds, and their reputed conjugal fidelity, make them a proper present from a lover to his mistress.

O quoties, &c.] Damætas speaks in a rapture of the soft things which Galatea has said to him; and invokes the winds to carry part of them even to the ears of the gods.

Partem aliquam, venti, &c.] The shepherd intreats the winds to bear at least some part of her words to the gods, that they may be witnesses of the promises which Galatea has made to him.'

Quid prodest, &c.] Menalcas boasts also of the love that Amyntas bears to him, and adds a kind complaint, that this is not sufficient, since he will not let him partake of the dangers to which he exposes himself in the chase.

Phyllida mitte mihi, &c.] Damætas calls upon Iolas to send Phyllis to him, and invites him

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to come himself, when the Ambarvalia are celebrated. Menalcas claims Phyllis as his favourite mistress, and boasts of the tenderness which she shewed at parting with him.

Meus est natalis.] The ancients used to celebrate the day of their birth with much cheerfulness, and invite their friends to partake with them.

Iola.] Iolas may be supposed to be the father of Phyllis.

Cum faciam vitula, &c.] The shepherd invites Phyllis to a merry entertainment; but her father to a more solemn feast. He means the Ambarvalia, in which they offered sacrifice for the success of the corn. This solemnity is beautifully described by our poet in the first Georgick. See ver. 339.

Faciam.] Facere signifies to sacrifice, and the victim is put in the ablative case: thus faciam vitula in the passage before us signifies to sacrifice a heifer. La Cerda justly observes, that rem sacram, or some such words, must be understood after faciam, in confirmation of which, he

produces a quotation of Livy, which comes up fully to the purpose: "Omnibus divis rem divinam thure, ac vino fecisse."

Vitula.] We may observe, that this eclogue began with a reproach, that Menalcas threw upon his adversary, that he was only a hireling, that fed the flocks of others. Damætas, being stung with this obloquy, takes occasion, more than once, to represent himself as a man of property. He offered at first to stake a heifer, which Menalcas was unwilling to answer, because the herd was not his own, but his father's. Here again Damætas sets forth his own ability, and brags of offering a heifer at the Ambarvalia, which was a sacrifice peculiar to wealthy persons; for the poorer sort contented themselves with offering a lamb.

Ipse venito.] He treats Iolas, the father of Phyllis, with much respect, inviting him to the Ambarvalia, a solemn sacrifice, to which every one was obliged to come with the strictest purity.

Phyllida amo, &c.] Menalcas, in answer to Damætas's pretending to invite Phyllis on his birthday, declares that he loves her above all others; and calls Iolas to witness with what tenderness she took her leave of him.

Me discedere flevit.] For discessum meum flevit, a Grecism. Longum formose vale, vale, inquit.] Longum vale, and aternum

E

vale, are Grecisms frequently used. Servius takes notice, that the last syllable of the second vale is short, because it comes before a vowel, as in Te Corydon o Alexi.

Iola.] Servius takes Iolas to be another name for Menalcas; so that, according to him, we should interpret this line, inquit, O formose Iola, vale, longum vale. Marolles is of the same opinion, for he translates it, adieu mon bel Iolas. But Ruæus has given a much better interpretation. "Iola," says he, "is not a word spoken by Phyllis to Iolas, but by Menalcas to Iolas. For as Damotas had before addressed himself to Iolas, saying, O Iolas, send Phyllis to me; so now Menalcas also addresses himself to the same person, O Iolas, I love Phyllis."-Here we may agree with the critics, that the victory belongs to Menalcas. Damætas endeavours to obtain the affection of Phyllis by an invitation; but Menalcas has already gained it. Besides, there is a greater tenderness and delicacy in the latter couplet than in the former.

Triste lupus stabulis, &c.] Damotas, finding his rival to have the advantage, with regard to Phyllis, turns the discourse to another mistress, and declares nothing is more terrible in his opinion than the anger of Amaryllis. Menalcas answers, that nothing is so delightful to him as Amyntas.