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Nor was Cyrene, second in thy love :
To her thy favor gave the victor dogs
Wherewith th' Hypfæan virgin, at the tomb
Of fam’d Iolcian Pelias, o'er the plain
Lay'd the proud savage prostrate. Procris too
Was of thy lov’d associates : But of all,
Fair Anticlea claim'd thy prime regard
More lov'd than each, and dearer than thy eyes.
These were the first who on their shoulders bore
The sounding quiver and the twanging bow :
While the fair shoulder and th' exerted breast,
Were naked, in their native whiteness rich.
Iasian Atalanta, fam’d for speed,



Ver. 282. Wherewith, &c.] There is some Bellatrix-non illa colo Calathi své Minerva thing peculiar in the expression toks ir, in the Fæmineas assueta manus, fed prælia virgo author, cum quibus or quorum operâ : which is Dura pati, cursuque pedum prevertere ventos. (as Spanheim observes) pretty much the fame

A warrior dame: way of speaking with that of the Attics, when

Unbred to spinning in the loom unskill'd, they ufe μεθ' ημεραν, for εν ημερα, – αποδυομαι μεθ'

She chose the nobler Pallas of the field : murgas, spolior interdiu, says Ariftophanes ; or ex

Mix'd with the first, the fierce virago fought, for peta, poft ; fo Æschylus.

Sustain's the toils of arms-the danger sought,

DRYDEN, b. 7. ver. 1095.
Καλλισον ημας εισιδεν εκ ειματος. .
After a storm to see the loveliest day.

Ver. 288. These, &c.] The best commen

tary on these lines are the ancient remains, lolcos was a city of Magnesia in Thessaly at where we find the huntresses pictured to us with the bottom of mount Pelius, where was a tomb their right shoulder and breast naked, their bow of Pelias king of lolcos. Here it was Cyrene and quiver, &c. See Montfaucon’s Antiquities, gained her victory over the lion, of which you plate 44. fig. 5. have a long account in the 9th Pythian ode of Ver. 292. Tasian Atalanta, &c.] Concern Pindar. See Hymn to Apollo, ver. 125. Pin- ing the hunting of Calydon, and the whole story dar's account of the disposition of Cyrene has of Atalanta, See Banier's Mythology, vol. 4 been exactly copied by Virgil, who says of b. 4. c. 1. This Atalanta is sometimes conCamilla,

founded with another the daughter of Scheneus ;



Admitted of thy choir, was taught by thee
T'elance the dart unerring : From her arm
Light’ning, behold, it trembles in the heart
Of Calydonia's monster: Nor the deed
Shall the brave hunters envy; while thy realms,
Arcadia, boast the trophies, the sharp tusks
Of the wide-wasting boar : Nor can I deem
The vengeful Centaurs with such fury fraught,
Rhæcus and mad Hylæus (by her arm
Tho' leveld bleeding on Mænalion's top)
As to pursue the huntress with their hate
In Pluto's realms : Yet will their wounds not lie,
But speak the truth and testify their shame.

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and I believe, there is some confusion in our fides will not lie, (for dayoves does not here author. I have given the best interpretation I fignify viscera, but latera) i. e. they have still was able of the last two lines in this story, left the marks of the wounds she


them in

their fides when she killed them. For the anΟυγαρ σφιν λαγονες, &c.

tients thought that whatever wounds were which all the commentators have passed over, ceived here their marks still continued when peoand which do indeed seem, in a great measure, ple were in the shades below.” T. E. unintelligible, so that it is only a leap in the dark. A learned friend writes thus upon it. Ουσφιν λαγονες συνεπιψευσονται. . " This is one of the passages, which I could make nothing of; and the only sense I can draw nor ilia or viscera-cum ipfis mentientur-i.e. from it, which I am afraid you wiil think a bad I guess, they themselves will falsly accuse Ataone, is this ; the poet says, “ nor do I think that lanta, but their wounds (or whatever it is) will

the presumptuous Rhæcus not speak fallly with them, they will speak the (for he attempted to debauch Atalanta) can truth. Whoever can give us a better interpretafind fault with Atalanta, with regard to her tion, I should be glad, confessing my own inabiknowledge in archery. For says the poet, their lity so to do.

M 2

Hail great Chitone, venerable queen,
For numerous shrines in numerous states renown'd;
Hail Guardian of Mileteus; led by thee,
Cecropian Neleus touch'd those happy shores !
Chesias, Imbrasia, mighty Cabir, hail ;
Sacred to thee great Agamemnon plac'd



Ves. 306. Chitone.) The scholiast, on the History, vol. 7. p. 421. Nor was the worship 77th line of the hymn to Jupiter, gives us two of Diana less regarded by the Milesians than that reasons for this name, the one from a people of of her brother Apollo : She was supposed to have Attica so called, the other, 071 TIXTOLETWD TWY

been the conductor of this colony.-For as was Bps Pwr avetidecar ta luatia on Apreundi — “ Upon observed (Hymn to Apollo ver. 78.) the ancients which Madam Dacier, with her usual delicacy, thought that some of the gods not only favourobserves-Hoc idem hodie fit-cum mater pueros, ed the leading of the colony, but themselves ftatim atque Pia a teOnxato momwv, fanéto cuidam became the conductors : and that under the ut Fran isco vel alii vovet, & illius vestibus in- shape of different animals, as a crow, a swan, duit.So that here we see some agreement a bee, &c. So when another son of Codrus of the Roman Catholic with the Pagan cere- led a colony to Ephesuse-Philoftratus tells us, monies.

Μεσαι ηγέντο τα ναυτικα εν είδει Μελιτίων. whence it Ver. 308. Hail guardian, &c.] It was under is that bees are frequently seen on the coins of the auspices of Diana that Neleus led this colony the Ephesians. As Diana was thus the leader from Athens to Miletus ; she was the AgXrystas, of the colony, a festival was celebrated to her the conducting deity: and consequently most honour called Nainos by the Milefians. See Me. particularly worshiped there ; so that I take it, ursus Græcia feriatæ, 1. 5. where he mentions MAITW 1 tridne, in the original, refers to her, con the prodigious veneration that was paid to this ftant residence at, and protection of that state. festival. It is remarked by Stephen le Moyne See Hymn to Apollo ver. 20.

(says Spanheim) that Miletus is derived from the . Ver. 308, Miletus.) Pliny mentions the old Hébrew,75 (mil t) liberare, and the old name of and new Miletus : the former he calls Lelegeis, it Anafloria from araxos, or from salute or ferPithyufa, and Ana{toria : and Strabo tells us, vatore. that it was built by the inhabitants of Crete. Ver. 310. Chefias, Imbrasia.] The two diviThe latter was foun ed according to Strabo by nities, juno and Diana seem to be one, from Neleus the son of Codrus king of Athens, when these two appellations, which are equally pecuhe firft settled in that part of Asia. This great liar and applied to both the first was taken city stood on the south fide of the river Maan- from a promontory of Samas, called Chefium, der, near the sea-coast: The inhabitants applied the other from a river of Samos, called Imbrasus, themselves very early to navigation, having and Juno's regard for Eamos is well known : founded, according to Pliny, eighty, according However, if Juno wis worshipped by the Sato Seneca, three hundred and eighty colonies in mians, Diana was so too—as by other proots different parts of the world. The city itself might be shewn, but as best appears from two was no less famous for a temple and oracle of coins which you will find in Spanheim's annotaApollo, surnarned Didyma us, than for the tions upon this passage, with the inscription wealth and number of its citizens." Universal of Eauw, one of which represents Juno, the 3


His vessel's helm : What time by thy command
At Aulis adverse winds detain'd his feet
Big with destruction, breathing fix'd
On Ilium, for Rhamnusian Helen's rape

fix'd revenge



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other Diana, who were most probably the wards twelve, at which number the Dii Cabiri same deity, worshipped under different appel- dicti, Gods called Cabirs, or mighty, rested in lations, and in a different character. Servius's most nations.” See more of them page 278. remark on the 5th line of the ist Georgic of of the letters on mythology. Old Ennius comVirgil, will throw much light on this interpre- prises them in these two lines, tacion. • Stoici dicunt non esse nisi unum Deum, & unam eandemque efle poteftatem, quæ pro ratione

Juno, Desta, Minerva, Ceres, Diana, Venus,

Mars, officiorum noftrorum variis nominibus appellatur : Unde eundem folem, eundem liberum, eundem Apol

Mercurius, Jovis, Neptunus, Vulcanus, Apollo linem vocant : Item Lunam, eandem Dianem, Bochart says, that the Cabiri were the Gods of eandem Cererem, eandem Junonem, eandem Pro- the Phænicians, and that their name is derived serpinam vocant. This we may observe is the from 72. Cabir, which both in the Hebrew opinion of Macrobius, and perhaps not far from and Arabic tongues fignifies Potens or Magnus, the truth.

great, fo that Cabiri or Cabirim 0903 signifies Ver. 310. Cabir.] What I have translated the great or mighty Ones. They were two Cabir, is in the original apwtoopovs, Deus primæ only at first, as our author above observes, fedis : One of the Dii confentes, or majorum the Heaven and the Sun, or rather those three gentium : Which were the Gods worshipped great agents the fire, light, and spirit, into by the Ægyptians (says the learned author of the which all the deities of the heathens may be letters on mythology) Assyrians, Græcians, &c.- resolved, and which are the material emblems of as the latter, dii minorum gentium, were Gods the true Cabiri, the three living great and mighty. adopted frm obscure people, among whom Ones. their worship had taken its rise : There Ver. 315. Rhamnufian.] Helen was so called the philosophers and wiser of the priests would from Rhamnus a town of Attica ; where, as the not allow to be Gods, such as the Theban Her- fch liaft tells us, Jupiter lay with Nemesis, who cules, Esculapius, Castor and Pollux, because brought forth an egg : and Leda finding it, they had once beer men. The others were hatched it, the produce of which was Helen and the Cabeirim or mighty Gods of the Easterns, the Diofcuri. Nemesis was particularly worand the Confentes, the unanimous or co-operat- shipped ac Rhamnus ; " where, we are told, the ing Gods of the Romans, worshipped over all the had a ftatue ten cubits high, of a single stone, world ; but whose rites and mysteries were par- and so exquisitely beautiful, that it was nothing ticulary famous in the ilands Samothrace and short of Phidias's fineft Works.” See Banii Lemr.os, and at Eleisis. They were originally yol. 3. b. 4. C. 15. Apollodorus, says Nemesis, but two, heaven an: the fun, the only Gods of to Mun the embraces of Jupiter, turned herleif the Æthiopians, from whom Egypt itself is said into a goose, and Jupiter to enjoy her, immeto have drawn bith its religion and learning: diately became a lwan : the effects of his comThese were worshipped in Samothrace and the prefling her in this thape, was the egg aboveÆgyptians made them first fi.x, and long after- inentioned.

To Artemis Coresia Prætus rais’d

Grateful, his first remembrancer: For that
By thee restor’d, his madding daughters ceas’d
Lowing to wander o'er Azenia's hills :
The second fane to Hemeresia rose,
When of thy favor more the monarch prov'd,
Their fury vanish'd, and their sense return'd.



Ver. 316. To Artemis, &c.] Prætus was a distemper where the imagination was much king of the Argives, and his daughters names, effected, as we see in hypochondriac people, who we are told, were Lysippe, Ipponoë, and Cyriac fancy they resemble several sorts of animals. nassa. Comparing themselves in beauty with Accordingly Melampus employed in their cure Juno; or, as others will, converting the gold black hellebore, since called from his name of her garments (as they were her priestesses) Melampodion.—“ According to Pausanias they to their own use: she in vengeance caused such were not the only persons seized with this dia madness to seize their minds, that imagining stemper : that author affigns it to other women themselves transformed into heifers, they run of Argos; and this madness of theirs consisted through the fields to hinder their being yoked in running up and down the field. See vol. 3. in the plough, and made them re-eccho with b. 2. c. 5. The reader will observe in the 315th their lowings : so Virgil.

line I read Azenia, though the word in the Prætides implerunt falfis mugitibus agros.

author is AĚem%, which they translate inhospita

ble : but the scholiaft explains the word by say“ It is thought that they actually became de- ing it is Ogos Açxadias, a mountain of Arcadia, lirious, and that their madness consisted in fancy- which Azenia was, and near the fountain where ing themselves heifera.”. Melampus the son of Melampus cured the Prætides ; of which Ovid Anythaon bargaining to have Cyrianasja to wife, speaks and part of the kingdom, by appealing Juno, and infecting the fountain where they used to Clitorio quicunque sitem de fonte levarit drink with some certain medicine, cured and Vina fugit; gaudetque meris abftemius undis. restored them to their right fenfes. See Ser Seu vis es in aqua calido contraria vino viuus on the place above quoted from Virgil. Sive, quod indigenæ memorant, Amythaone natus, Our author tells us, their cure was owing to Pratidas attonitas poftquam per carmen & Diana, and that in return their father built iwo

berbas temples to her, one to Diana Corafia, the other Eripuit furiis : purgamina mentis in illas to Diana Hemerefia ; and that says the scholiaft, διοτι τας κορας ημερωσεν. " It is probable (says

Mifit aquas ; odiumque meri permanfit in undis. Banier) this madness was the effect of fome

See METAM, 1. 15.

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