by Virgil
Insere, Daphni, piros, carpent tua poma nepotes.
The peace and tranquillity restored to the land under this protecting influence are foreshadowed in the lines 58–61—
Ergo alacris ... amat bonus otia Daphnis;
and the earliest reference to the divine honours assigned in life and death to the later representatives of the name of Caesar, is heard in the jubilant shout of wild mountains, rocks, and groves to the poet—
Deus, deus ille, Menalca.
Although the treatment of the subject may be vague and conventional, yet this poem possesses the interest of being Virgil’s earliest effort, directed to a subject of living and national interest; and many of the lines in the poem are unsurpassed for grace and sweetness of musical cadence by anything in Latin poetry.
There is no allusion to contemporary events by which the date of the seventh can be determined; but the absence of such allusion and the ‘purely Theocritean’ character of the poem suggest the inference that it is a specimen of Virgil’s earlier manner. Two shepherds, Corydon and Thyrsis, are introduced as joining Daphnis, who is seated under a whispering ilex; they engage in a friendly contest of song, which is listened to also by the poet himself, who here calls himself Meliboeus. They assert in alternate strains their claims to poetic honours, offer prayers and vows to Diana as the goddess of the chase and to Priapus as the god of gardens, draw rival pictures of cool retreat from the heat of summer and of cheerfulness by the winter fire, and connect the story of their loves with the varying aspect of the seasons, and with the beauty of trees sacred to different deities or native to different localities. Though the shepherds are Arcadian, the scenery is Mantuan:—
Hic viridis tenera praetexit harundine ripam
Mincius, eque sacra resonant examina quercu.
Meliboeus decides the contest in favour of Corydon:—
Haec memini, et victum frustra contendere Thyrsin.
Ex illo Corydon Corydon est tempore nobis.
These poems, in which the conventional shepherds of pastoral poetry sing of their loves, their flocks and herds, of the beauty of the seasons and of outward nature, in tones caught from Theocritus, or revive and give a new meaning to the old Sicilian dirge over ‘the woes of Daphnis,’ may be assigned to the eventful year in which the forces of the Republic finally shattered themselves against the forces of the new Empire. There is a strange contrast between these peaceful and somewhat unreal strains of Virgil and the drama which was at the same time enacted on the real stage of human affairs. No sound of the ‘storms that raged outside his happy ground’ disturbs the security with which Virgil cultivates his art. But the following year brought the trouble and unhappiness of the times home to the peaceful dwellers around Mantua, and to Virgil among the rest. Of the misery caused by the confiscations and allotments of land to the soldiers of Octavianus, the first Eclogue is a lasting record. Yet even in this poem, based as it is on genuine feeling and a real experience, Virgil seems to care only for the truth of feeling with which Tityrus and Meliboeus express themselves, without regard for consistency in the conception of the situation, the scenery, or the personages of the poem. Tityrus is at once the slave who goes to Rome to purchase his freedom, and the owner of the land and of the flocks and herds belonging to it. He is advanced in years, and at the same time a poet lying indolently in the shade, and making the woods ring with the sounds of ‘beautiful Amaryllis,’ like the young shepherds in Theocritus. The scenery apparently combines some actual features of the farm in the Mantuan district—
Quamvis lapis omnia nudus
Limosoque palus obducat pascua iunco,
with the ideal mountain-land of pastoral song—
Maioresque cadunt altis de montibus umbrae.
A further inconsistency has been suggested between the time of year indicated by the ‘shade of the spreading beech’ in the first line, and that indicated by the ripe chestnuts at line 81. The truth of the poem consists in the expression of the feelings of love which the old possessors entertained for their homes, and the sense of dismay caused by this barbarous irruption on their ancient domains:—
Impius haec tam culta novalia miles habebit?
Barbarus has segetes? En quo discordia civis
Produxit miseros!
Virgil’s feeling for the movement of his age, which henceforth becomes one of the main sources of his inspiration, has its origin in the effect which these events had on his personal fortunes, and in the sympathy awakened within him by the sorrows of his native district.
The ninth Eclogue, written most probably in the same year, and in form imitated from the seventh Idyl—the famous Thalysia—of Theocritus, repeats the tale of dejection and alarm among the old inhabitants of the Mantuan district,—
Nunc victi, tristes, quoniam fors omnia versat,—
and touches allusively on the story of the personal danger which Virgil encountered from the violence of the centurion who claimed possession of his land. The speakers in the dialogue are Moeris, a shepherd of Menalcas,—the pastoral poet, who sings of the nymphs, of the wild flowers spread over the ground, and of the brooks shaded with trees,—and Lycidas, who, like the Lycidas of the Thalysia, is also a poet:—
Me quoque dicunt
Vatem pastores, sed non ego credulus illis.
Nam neque adhuc Vario videor nec dicere Cinna
Digna, sed argutos inter strepere anser olores.
After the account of the fray, given by Moeris, and the comments of Lycidas, in which he introduces the lines referred to in the previous chapter, as having all the signs of being a real description of the situation of Virgil’s farms—
qua se subducere colles incipiunt—
Moeris sings the opening lines of certain other pastoral poems, some his own, some the songs of Menalcas. Two of these—‘Tityre dum redeo’ and ‘Huc ades O Galatea’—are purely Theocritean. Two others—
Vare tuum nomen, superet modo Mantua nobis,
and
Daphni quid antiquos signorum suspicis ortus—
indicate the new path which Virgil’s art was striking out for itself. There is certainly more real substance in this poem than in most of the earlier Eclogues. Lycidas and Moeris speak about what interests them personally. The scene of the poem is apparently the road between Virgil’s farm and Mantua. There seem to be no conventional and inconsistent features introduced from the scenery of Sicily or Arcadia, unless it be the ‘aequor’ of line 57—
Et nunc omne tibi stratum silet aequor.
But may not that be either the lake, formed by the overflow of the river, some distance above Mantua, or even the great level plain, with its long grass and corn-fields and trees, hushed in the stillness of the late afternoon?
The sixth Eclogue was written probably about the same time and at the same place, the villa of Siron, in which Virgil had taken refuge with his family. It is inscribed with the name of Varus, who is said to have been a fellow-student of Virgil under the tuition of Siron. But, with the exception of the dedicatory lines, there is no reference to the circumstances of the time. Though abounding with rich pastoral illustrations, the poem is rather a mythological and semi-philosophical idyl than a pure pastoral poem. It consists mainly of a song of Silenus, in which an account is given of the creation of the world in accordance with the Lucretian philosophy; and, in connexion with this theme (as is done also by Ovid in his Metamorphoses), some of the oldest mythological traditions, such as the tale of Pyrrha and Deucalion, the reign of Saturn on earth, the theft and punishment of Prometheus, etc., are introduced. The opening lines—Namque canebat uti—are imitated from the song of Orpheus in the first book of the Argonautics, but they bear unmistakable traces also of the study of Lucretius. There seems no trace of the language of Theocritus in the poem.
Three points of interest may be noted in this song: (1) Virgil here, as in Georgic ii. 475, etc., regards the revelation of physical knowledge as a fitting theme for poetic treatment. So in the first Aeneid, the ‘Song of I
opas’ is said to be about ‘the wandering moon and the toils of the sun; the origin of man and beast, water and fire,’ etc. The revelation of the secrets of Nature seems to float before the imagination of Virgil as the highest consummation of his poetic faculty. (2) We note here how, as afterwards in the Georgics, he accepts the philosophical ideas of creation, side by side with the supernatural tales of mythology. He seems to regard such tales as those here introduced as part of the religious traditions of the human race, and as a link which connects man with the gods. In the Georgics we find also the same effort to reconcile, or at least to combine, the conceptions of science with mythological fancies. In this effort we recognise the influence of other Alexandrine poets rather than of Theocritus. (3) The introduction of Gallus in the midst of the mythological figures of the poem, and the account of the honour paid to him by the Muses and of the office assigned to him by Linus, are characteristic of the art of the Eclogues, which is not so much allegorical as composite. It brings together in the same representation facts, personages, and places from actual life and the figures and scenes of a kind of fairy-land. In the tenth Eclogue Gallus is thus identified with the Daphnis of Sicilian song, and is represented as the object of care to the Naiads and Pan and Apollo. While Pollio is the patron whose protection and encouragement Virgil most cordially acknowledges in his earlier poems, Gallus is the man among his contemporaries who has most powerfully touched his imagination and gained his affections.
The Eclogue composed next in order of time is the ‘Pollio.’ It was written in the consulship of Pollio, B.C. 40, immediately after the reconciliation between Antony and Octavianus effected by the treaty of Brundisium, and gives expression to that vague hope of a new era of peace and prosperity which recurs so often in the poetry of this age. In consequence of the interpretation given to it in a later age, this poem has acquired an importance connected with Virgil’s religious belief second only to the importance of the sixth Aeneid. Early Christian writers, perceiving a parallel between expressions and ideas in this poem and those in the Messianic prophecies, believed that Virgil was here the unconscious vehicle of Divine inspiration, and that he prophesies of the new era which was to begin with the birth of Christ. And though, as Conington and others have pointed out, the picture of the Golden Age given in the poem is drawn immediately from Classical and not from Hebrew sources, yet there is no parallel in Classical poetry to that which is the leading idea of the poem, the coincidence of the commencement of this new era with the birth of a child whom a marvellous career awaited.
The poem begins with an invocation to the Sicilian Muses and with the declaration that, though the strain is still pastoral, yet it is to be in a higher mood, and worthy of the Consul to whom it is addressed. Then follows the announcement of the birth of a new era. The world after passing through a cycle of ages, each presided over by a special deity, had reached the last of the cycle, presided over by Apollo, and was about to return back to the Golden or Saturnian Age of peace and innocence, into which the human race was originally born. A new race of men was to spring from heaven. The first-born of this new stock was destined hereafter to be a partaker of the life of the gods and to ‘rule over a world in peace with the virtues of his father.’ Then follow the rural and pastoral images of the Golden Age, like those given in the first Georgic in the description of the early world before the reign of Jove. The full glory of the age should not be reached till this child should attain the maturity of manhood. In the meantime some traces of ‘man’s original sin’ (‘priscae vestigia fraudis’) should still urge him to brave the dangers of the sea, to surround his cities with walls, and to plough the earth into furrows. There should be a second expedition of the Argonauts, and a new Achilles should be sent against another Troy. The romantic adventures of the heroic age were to precede the rest, innocence, and spontaneous abundance of the age of Saturn. Next the child is called upon to prepare himself for the ‘magni honores’—the great offices of state which awaited him; and the poet prays that his own life and inspiration may be prolonged so far as to enable him to celebrate his career.
There seem to be no traces of imitation of Theocritus in this poem. The rhythm which in the other Eclogues reproduces the Theocritean cadences is in this more stately and uniform, recalling those of Catullus in his longest poem. The substance of the poem is quite unlike anything in the Sicilian idyl. Though this substance does not stand out in the clear light of reality, but is partially revealed through a haze of pastoral images and legendary associations, yet it is not altogether unmeaning. The anticipation of a new era was widely spread and vividly felt over the world; and this anticipation—the state of men’s minds at and subsequent to the time when this poem was written—probably contributed to the acceptance of the great political and spiritual changes which awaited the world.
Two questions which have been much discussed in connexion with this poem remain to be noticed; (1) who is the child born in the consulship of Pollio of whom this marvellous career is predicted? (2) is it at all probable that Virgil, directly or indirectly, had any knowledge of the Messianic prophecies or ideas?
In answer to the first we may put aside at once the supposition that the prediction is made of the child who was born in that year to Octavianus and Scribonia. The words ‘nascenti puero’ are altogether inapplicable to the notorious and unfortunate Julia, who was the child of that marriage. If Virgil was sanguine enough to predict the sex of the child, we can hardly imagine him allowing the words to stand after his prediction had been falsified. We may equally dismiss the supposition that the child spoken of was the offspring of the marriage of Antony and Octavia. Not to mention other considerations adverse to this supposition, it would have been impossible for Virgil, the devoted partisan of Caesar, to pay this special compliment to Antony, even after he became so closely connected with his rival. There remains a third supposition, that the child spoken of is the son of Pollio, Asinius Gallus, who plays an important part in the reign of Tiberius. This last interpretation is supported by the authority of Asconius, who professed to have heard it from Asinius Gallus himself. The objection to this interpretation is that Virgil was not likely to assign to the child of one who, as compared with Octavianus and Antony, was only a secondary personage in public affairs, the position of ‘future ruler of the world’ and the function of being ‘the regenerator of his age.’ Still less could a poem bearing this meaning have been allowed to retain its place among Virgil’s works after the ascendency of Augustus became undisputed. Further, the line
Cara deum suboles, magnum Iovis incrementum
(whatever may be its exact meaning) appears an extreme exaggeration when specially applied to the actual son of a mortal father and mother. These difficulties have led some interpreters to suppose that the child spoken of is an ideal or imaginary representative of the future race. But if we look more closely at the poem, we find that the child is not really spoken of as the future regenerator of the age; he is merely the first-born of the new race, which was to be nearer to the gods both in origin and in actual communion with them. Again, the words
Pacatumque reget patriis virtutibus orbem
would not convey the same idea in the year 40 B.C. as they would ten or twenty years later. At the time when the poem was written the consulship was still the highest recognised position in the State. The Consuls for the year, nominally at least, wielded the whole power of the Empire. The words ‘reget orbem’ remain as a token that the Republic was not yet entirely extinct. The child is called upon to prepare himself for the great offices of State in the hope that he should in time hold the high place which was now held by his father. The words ‘patriis virtutibus’ imply that he is no ideal being, but the actual son of a well-known father. Virgil takes occasion in this poem to commemorate the attainment of the highest office by his patron, to celebrate the birth of the son born in the year of his consulship, and at the same time to express, by mystical and obscure allusions, the trust that the peace of Brundisium was the inaug
uration of that new era for which the hearts of men all over the world were longing.
In turning to the second question, discussed in connexion with this Eclogue, the great amount and recondite character of Virgil’s learning, especially of that derived from Alexandrine sources, must be kept in view. Macrobius testifies to this in several places. Thus he writes, ‘for this poet was learned with not only a minute conscientiousness, but even with a kind of reserve and mystery, so that he introduced into his works much knowledge the sources of which are difficult to discover.’ In another place he speaks of those things, ‘what he had introduced from the most recondite learning of the Greeks.’ And again he says, ‘this story Virgil has dug out from the most recondite Greek literature.’ It is indeed most improbable that Virgil had a direct knowledge of the Septuagint. If he had this knowledge it would have shown itself by other allusions in other parts of his works. But it is quite possible that, through other channels of Alexandrine learning, the ideas and the language of Hebrew prophecy may have become indirectly known to him. One channel by which this may have reached him would be the new Sibylline prophecies, manufactured in the East and probably reflecting Jewish as well as other Oriental ideas, which poured into Rome after the old Sibylline books had perished in the burning of the Capitol during the first Civil War.
Still, admitting these possibilities, we are not called upon to go beyond classical sources for the general substance and idea of this poem. It has more in common with the myth in the Politicus of Plato than with the Prophecies of Isaiah. The state of the world at the time when the poem was written produced the longing for an era of restoration and a return to a lost ideal of innocence and happiness, and the wish became father to the thought.
There still remain the eighth and tenth Eclogues to be examined. The first, like the fourth, is associated with the name of Pollio, the second with that of Gallus. The date of the eighth is fixed to 39 B.C. by the victory of Pollio in Illyria and by his subsequent triumph over the Parthini. The words
