QUESTIONS ARISING FROM 100th MEETING – 26/4/19 (the record of earlier meetings can be downloaded from the main Circulus page).
Food ordered included iūs lentium butyrātum (dal makhani), iogurtum arōmaticum (raita), cicera arōmatica (chana masala) carō concīsa cum pīsīs (keema matar, mincemeat with peas), melongēna contūsa (baigan bharta, mashed aubergine/eggplant), batātae cum brassicāPompēiānā (alu gobi, potato with cauliflower), carium Madrāsense piscium (fish curry Madras), pānis tenuis (papadom), pānis Persicus (nan), orӯza (rice) spināchia cum caseō(palak paneer, spinach with cheese) carnēsassae mixtae (mixed grill), and trēs lagoenae vīnī rubrī (three bottles of red wine). As explained in the account of the July 2018 meeting (pf 388 in the QUESTIONS ARISING (AMALGAMATED) file), dal makhani is not made from true lentils (lentēs) but a mixture of so-called `black lentils’ or `black gram’ (vigna (-ae, f) mungo) and red kidney beans (phaseōlīvulgārēs) but we stick to the iūs lentium translation in view of the normal meaning of daal. We have also used spināchia cum caseō as an equivalent of saag paneer, although saag (साग)in Hindi can refer to other green, leafy vegetables as well as to spinach (पालक, palak). Whatever the vegetable used, saag paneer apparently tends to be creamier than palak paneer (see http://ambikaskitchen.com/?p=3965) . Finally, it should be noted that Madras is nowadays officially known as Chennai, a name supposedly more authentically Indian, though, ironically, it was discovered after the changeover that the name the British used was not an alien imposition but derived from the Tamil Maadarasanpattanam, attested in inscriptions as early as the 9th century A.D. (https://www.thehindu.com/features/friday-review/history-and-culture/madras-is-not-alien/article6338551.ece)
We returned once more to discussion of the term gweilo (鬼佬), which certainly was pejorative in origin but which many people of European ancestry now regard just as an an informal alternative to the visually inaccurate `White’ (many Chinese are paler than many gweilo) and the geographically inaccurate `Westerner’ (large numbers of people who now live in the West are not gweilo) or `Caucasian’ (few people now believe that the Caucasus was the Ur-Heimat of Indo-European speakers). John also pointed out that a number of groups quite happily use English names for themselves which were originally not very complimentary – the name `Apache’ for one group of native Americans was, on one theory, derived from another tribe’s word for `enemy’, whilst `Welsh’ derives from an Anglo-Saxon word meanng `foreigner’.
Talk of derogatory names led Pat to explain that the name Tanka, referring to the `boat-people’ of southern China, meant `egg people’ or `born from eggs’ (蛋家 or疍家). This group, more politely termed水上人 (`people on the water’), are thought by many scholars to be the descendants of a pre-Chinese population in the region and used to be barred from settling permanently on land without an offiical permit. They were equally despised by the Punti, Hakka, and Hoklo peoples and their lowly-status in the 19th century is described in detail by Ernest Eitel:
… the largest proportion of the Chinese population [of Hong Kong] were the so-called Tanka or boat people, the pariahs of South-China, whose intimate connection with the social life of the foreign merchants in the Canton factories used to call forth an annual proclamation on the part of the Cantonese Authorities warning foreigners against the demoralising influences of these people. These Tan-ka people, forbidden by Chinese law (since A.D. 1730) to settle on shore or to compete at literary examinations, and prohibited by custom from intermarrying with the rest of the people, were from the earliest days of the East India Company always the trusty allies of foreigners. They furnished pilots and supplies of provisions to British men-of war, troopships and mercantile vessels, at times when doing so was declared by the Chinese Government to be rank treason, unsparingly visited with capital punishment. They were the hangers-on of the foreign f factories of Canton and of the British shipping at Lintin, Kamsingmoon, Tungkin and Hongkong Bay. They invaded Hongkong the moment the settlement was started, living at first on boats in the harbour with their numerous families, and gradually settling on shore. They have maintained ever since almost a monopoly of the supply of pilots and ships' crews, of the fish trade and the cattle trade, but unfortunately also of the trade in girls and women. Strange to say, when the settlement was first started, it was estimated that some 2,000 of these Tan-ka people had flocked to Hongkong, but at the present time they are about the same number, a tendency having set in among them to settle on shore rather than on the water and to disavow their Tan-ka extraction to mix on equal terms with the mass of the Chinese community. The half-caste population in Hongkong were, from the earliest days of the settlement of the Colony and down to the present day, almost exclusively the off-spring of these Tan-ka people. But, like the Tan-ka people themselves, they are happily under the influence of a process of continuous re-absorption in the mass of the Chinese residents of the Colony. (Ernest Eitel, Europe in China: the history of Hongkong from the beginning to the year 1882, quoted at https://en.wikipedia.org/wiki/Tanka_people)
Eitel claims that the prohibition on their living on-land dates from 1730 but the same Wikipedia article that quotes him also suggests that Yongzheng, emperor from 1678 to 1735, improved their status, so a ban previously imposed by local custom was perhaps only then enshrined in Chimese law but also at that time made slightly slightly less comprehensive. As well as engaging in the past in piracy, the `people on the water’ are also said to have operated floating brothels in Canton at one point and to have accepted gweilo customers at a time when prostitutes from other Chinese groups considered the latter too strange to be dealt with. Nevertheless, as Eitel describes, they were somerimes successful in disguising their origins and merging with the wider Chinese community, and, although a small number remain as a distinct group, their language has now virtually disappeared (see `Tongue Tired – Hong kong’s disappearing dialects’ at https://www.scmp.com/magazines/hk-magazine/article/2037106/tongue-tired-hong-kongs-disappearing-dialects) The last of them to still live on their boats were probably a few families at the now-closed Causway Bay typhoon shelter
We read lines 1-54 from Book IV of the Aeneid, which describes Dido’s doomed affair with Aeneas. Resources used for this included Pharr’s edition of Aeneid 1-VI, which Eric made available to everybody. This work, first published in 1930 but recently reprinted (see https://www.amazon.com/Vergils-Aeneid-Books-Latin-English/dp/0865164215), pioneered the method now used by Steadman (Fabula Faciles etc.), i.e. providing a list of the most frequently occurring words for memorisation but glossing all the less common ones opposite the page where they occur. John provided a slightly modified version of the text in Hart and Osborn’s 1882 edition (see below), which sets out the Latin in English word order and gives an interlinear translation. This can be downloaded as a Pdf, though, unless you pay for a subscription, only one page at a time, from https://babel.hathitrust.org/cgi/pt?id=uiug.30112099435858;view=1up;seq=108 This particular method of easing the student’s task is based on a very old pedagogical tradition which was largely abandoned in the 17th/18th century in favout of grammar-translation. It was favoured by the British philosopher John Locke and also strongly advocated by James Hamilton, who produced a number of editions on these lines (see Evan Millner’s video at https://www.youtube.com/watch?v=XnEKnezLXJg). A UK Latin tutor, Anthony Armstrong has recently described ghowhe employed thismetogf torescure a stdent who, despite early enthusiasm for the subject, was on the brink of abandoning Latin because he could not handle grammatical analysis. A copy can be obtained either from the author himself ([email protected]) or from John, whilst links to interlinear versions of various classical texts in Google Books are avaialbe at https://arcadialatin.weebly.com/interlinear-texts.html
Whilst reading the Virgil we considered whether postera in line 6 should be taken as as going with Aurōra, which would then be the subject of the two verbs lūstrābat and dīmōverat, or regarded as an abbreviation of postera diēs (`the following day’), in which case there are different subjects for the two lines. We opted for the first possibiulity and the coliur coding Jognh used for linking separated noun-adjective phrases was amended accordingly:
The opening of Book IV from Clyde Pharr, Virgil’s Aeneid, Books I-VI
Another problem considered was the tricky one of translating virtūs, which etymologically means `manlinesss’ but came to mean principally `courage’ but also `virtue’ in the modern English sense.
We discussed also the background to Virgil’s story, and its relation to the known historical record. Although there is no doubt that Carthage was a Phoenician colony, it is unclear whether Elissa/Dido ever actually existed. The legend as it appears to have developed down to Virgil’s own time is preserved most fully in a late summary of a lost work by his contemporary, the Romano-Gallic historian Gnaeus Pomperius Trogus. According to Trogus in his Historiae Philippicae et Totius Mundi Origines et Terrae Situs, Dido and her brother, Pygmalion, were jointly bequeathed the kingdom of Tyre by their father but the citizens decided they wanted Pygmalion to rule alone. Coveting the hidden welath of Acerbas, who was both the siblings’ own uncle and the husband of Dido, Pygmalion murdered him and Dido subsequently fled with her followers to found her new city. In this version, she built her funeral pyre after being trapped into accepting an unwanted marriage proposal from a local African king, claiming that she intended to make a last rutual offering to her dead husaband before her wedding. The linking of Aeneas with Dido was perhaps made first by the Campanian poet Naevius, who wrote a verse history of Rome at the end of the 3rd century B.C. but idea of a romance between the two was probably Virgil’s own invention and he adapted the funeral pyre motif to suit his new plot line. Trogus’s work, which centred on the royal family of Macedon but included a mass of detail on other topics, was summarised by Junianus Justinus in the 3rd century A.D.and is available in the original Latin at http://www.thelatinlibrary.com/justin.html (the Elissa/Dido story is in Book XVIII).. See also https://en.wikipedia.org/wiki/Dido Trogus himself was the son of a Gaul who worked as a secretary and interpreter for Julius Caesar in the 50s B.C. but who gained Roman citizenship under the patronage of Pompey, Caesar’s one-time collaborator but later enemy.
Richard Miles, whose Carthage Must Be Destroyed offers a sympathetic history of the city from its foundation down to its destruction by the Romans in 146 B,C., sees Trogus’s story as an amalgam of anti-Punic tropes. He also suggests Vergil’s re-working was part of an attempt to suggest a reconciation now a new city of Carthage was being built as a Roman colony.
It should finally be noted that even if we suppose there is some basis in fact for both the Dido and the Aeneas legends, a meeting between the two contradicts the traditional chronology, which puts the Trojan war in the early 12th century B.C. whereas Carthage was supposedly founded towards the end of the 9th.
Before tackling Virgil himself, we had a short question-and-answer session in Latin, using the first four of the simple summaries of each book of the Aeneid which American Latin teacher Jess Craft has made available in a series of YouTube videos available at https://www.magistercraft.com/the-aeneid; the link is to transcript and video for Book 1 and for other books lick to bring down the `AUDIO' menu from the bar at the top of the page.)
Reverting to Hong Kong history, we talked briefly about the brief and one-sided conflict when villagers from the western New Territories attempted to resist the imposition of British authority following the leasing agreement with the Chinese government concluded in 1898. Pat, who is himself the author of the standard account, The Six-Day War of 1899: Hong Kong in the Age of Imperialism (details at https://hkupress.hku.hk/pro/67.php), explained that the whole episode could have been avoided if the British had bothered to communicate to the local people that they had already decided not to extend to the New Terriiroties regulations which they had enacted in urban areas.
Finally, Eugene demonstrated software for reading Latin texts with either classical or ecclesiastical pronunciation. This appeared to be reasonably accurate for individual words but not so good for liaison between words and the rhythm of poetry. Since the meeting, Eugene has done additional work and two audio-files, one containing demonstration recordings of three short sentences by a number of speech engines and the other a rendition of the text used at the meeting, Aeneid IV: 1-53, are available at together with his explanatory notes at https://linguae.weebly.com/latin-speech-engines.html
AENEID IV
At rēgīna gravī iamdūdum saucia cūrā vulnus alit vēnīs et caecō carpitur ignī. multa virī virtūs animō multusque recursat gentis honōs; haerent īnfīxī pectore vultūs verbaque nec placidam membrīs dat cūra quiētem. 5 postera Phoebēā lūstrābat lampade terrās ūmentemque Aurōra polō dīmōverat umbram, cum sīc ūnanimam adloquitur male sāna sorōrem: 'Anna soror, quae mē suspēnsam īnsomnia terrent! quis novus hic nostrīs successit sēdibus hospes, 10 quem sēsē ōre ferēns, quam fortī pectore et armīs! crēdō equidem, nec vāna fidēs, genus esse deōrum. dēgenerēs animōs timor arguit. heu, quibus ille iactātus fātīs! quae bella exhausta canēbat! sī mihi nōn animō fīxum immōtumque sedēret 15 nē cui mē vinclō vellem sociāre iugālī, postquam prīmus amor dēceptam morte fefellit; sī nōn pertaesum thalamī taedaeque fuisset, huic ūnī forsan potuī succumbere culpae. Anna (fatēbor enim) miserī post fāta Sychaeī 20 coniugis et sparsōs frāternā caede penātīs sōlus hic īnflexit sēnsūs animumque labantem impulit. agnōscō veteris vestīgia flammae. sed mihi vel tellūs optem prius īma dehīscat vel pater omnipotēns adigat mē fulmine ad umbrās, 25 pallentīs umbrās Erebō noctemque profundam, ante, pudor, quam[1] tē violō aut tua iūra resolvō. ille meōs, prīmus quī mē sibi iūnxit, amōrēs abstulit; ille habeat sēcum servetque sepulcrō.' sīc effāta sinum lacrimīs implēvit obortīs. 30
Anna refert: 'ō lūce magis dīlēcta sorōrī, sōlane perpetuā maerēns carpēre iuventā nec dulcīs nātōs Veneris nec praemia nōris? id cinerem aut mānīs crēdis cūrāre sepultōs? ēsto: aegram nūllī quondam flexēre marītī, 35 nōn Libyae, nōn ante Tyrō; dēspectus Iarbās ductōrēsque aliī, quōs Āfrica terra triumphīs dīves alit: placitōne etiam pugnābis amōrī? nec venit in mentem quōrum cōnsēderis arvīs? hinc Gaetūlae urbēs, genus īnsuperābile bellō, 40 et Numidae īnfrēnī cingunt et inhospita Syrtīs; hinc dēserta sitī regiō lātēque furentēs Barcaeī. quid bella Tyrō surgentia dīcam germānīque minās? dīs equidem auspicibus reor et Iūnōne secundā 45 hunc cursum Īliacās ventō tenuisse carīnās. quam tū urbem, soror, hanc cernēs, quae surgere rēgna coniugiō tālī! Teucrum comitantibus armīs Pūnica sē quantīs attollet glōria rēbus! tū modo posce deōs veniam, sacrīsque litātis 50 indulgē hospitiō causāsque innecte morandī, dum pelagō dēsaevit hiems et aquōsus Ōrīōn, quassātaeque ratēs, dum nōn tractābile caelum.'
NOTE [1] Separation of the two parts of antequam is common both in poetry and in prose.
AT Rēgīna jamdūdum saucia gravī cūrā, alit vulnus vēnīs, et carpitur caecō ignī. BUT the queen long since wounded with painful care, cherishes the wound in-veins, and is -consumed by-unseen flame. Multa virtūs virī,que multus honōs gentīs recursat animō, vultus que verba great virtue of –the- man,and great honor of-[his]race recur to-[ her]- mind; [his]countenance and words haerent īnfīxī pectore, nec cūra dat placidam quiētem [5] membrīs. Postera stick fixed in-[ her]- heart, nor care allows peaceful rest to-[ her]limbs. The-following Aurōra lūstrābat terrās Phoebeā[1] lampade, que dimōverat hūmentem umbram polō; Dawn was-lighting the-lands with-the- solar lamp, and had scattered the dewy shade from-the-sky; cum male sānā[2] sīc alloquitur ūnanimem[3] sorōrem: “Soror Annā, quae īnsomnia[4] when badly healthy thus she-addresses affectionate sister: sister Anna, what dreams terrent mē suspēnsam! quis novus hospes hic successit nostrīs sēdibus? [10] quem terrify me disturbed! what wonderful guest [is] this[ who] has come to- our habitātion? As-what ferēns sēsē ōre![5] quam fortī pectore et armīs Crēdō[6], equidem, nec fidēs vāna, esse displaying himself in his-face! how with-brave heart and arms! I-believe , indeed, nor is the belief vain, to be
NOTES [1] Literally `belonging to Phoebus’ (i.e. Apollo, the Sun God) [2]male sāna could be translated as `lovesick’ [3] Literally `one-souled’, i.e. in harmony with someone, [4]īnsomnium, -ī n dream (plr īnsomnia) should be distinguished from īnsomnia, -ae f, lack of sleep, wakefulness [5] i.e. `what dignity he shows on his face’ [6] i.e. `How brave-hearted and brave in war I believe him to-be!’
genus Deōrum.[1] Timor arguit dēgenerēs animōs.[2]Heu! quibus fātīs ille jactātus! quae the offspring of the gods. Fear proves degenerate souls alās! By- what fates he [has-been] driven! what bella exhausta canēbat! Sī nōn sedēret [15] mihi fīxum que immōtum animō, nē wars undergone was-he-singing If it not remained to me fixed and steadfast in my mind, that I not vellem sociāre mē cui jugālī vinclō, postquam prīmus amor fefellit would-not-be-willing to unite myself to any one in the nuptial bond, after first love disappointed [me] deceptam morte:[3] si not fuisset pertaesum thalamī que taedae,[4] forsan potuī deceived by death; if it had not been unpleasant [to think of ] marriage and the nuptial torch, perhaps I-could-have succumbere huic ūnī culpae. Anna (enim fatēbor) post fāta Sichaeī[20]miserī coniugis, yielded to-this one fault. Anna, (for I will confess) after fate of –Sichaeus {my] unhappy husband, et Penātēs sparsōs fraternâ caede, hīc sōlus īnflexit sēnsūs, que impulit and the household gods stained with-fraternal blood, this-man alone has moved[ my] feelings, and has-interested lābentem animum; agnōscō vestīgia veteris flammae. Sed optem vel ima tellus [my] wavering mind; I recognise the symptoms of –former flame But I-would- wish either [that] the- deepest earth prius dēhīscat mihi, vel omnipotēns pater adigat mē fulmine ad umbrās [25], first may-yawn open for me, or that the almighty father may hurl me by thunder-bolt to the- shades, pallentēs umbrās Erebī[5] que profundam noctem, antequam violō tē, pudor, aut to-the- pale shades of Erebus and profound night, befōre I- violāte thee, chastity, or resolvō tua jūra. Ille quī prīmus jūnxit mē sibi abstulit meōs amōrēs, ille habeat thy laws. He whō first united me to-himself has-born-away my affections; may he retain [them] sēcum, que servet sepulchrō. Effāta sīc, implēvit, sinum obortīs lacrymīs.[30] with-himself and may he preserve [them] in-his-grave. Having-spoken thus she has filled her bosom with flowing tears Anna refert: “Ō magis dīlēcta sorōrī lūce, sōlane maerēns carpēre[6] perpetuā . Anna replies: “O more dear to-[thy]sister than light, will-you-alone mourning waste-away through entire juventā, nec nōris[7] dulcēs nātōs, nec praemia Veneris? Crēdis cinerem aut sepultōs youth, nor know dear children, nor the- rewards of Venus? Do you believe that ashes or the buried
NOTES [1] [eum] esse genus Deōrum, i.e. `that he is of divine descent’, referring to Aeneas’ status as the son of Venus, [2] The logic is that Aeneas is not afraid so must be of high birth. [3] i.e. her first love deceived and disappointed her through the early death of her husband, Sychaeus, who was killed by Dido’s brother, King Pygmalion of Tyre. Dido (also known as Elissa) fled with her husband’s wealth that Pygmalion had hoped to gain and founded Carthage in modern Tunisia, an event traditionally dated to 814 B.C., long after the time of the supposed Trojan War,. [4] The impersonal verb pertaedet (be thoroughly tired of) takes the accusative of the person affected and a genitive of the cause of the feeling. It’s passive is always also used impersonally with genitive of the cause of the feeling and the person involved implies from context without being directly mentioned. [5]Erebus was the god of darkness, son of Chaos and sister of Nox (Night) and the name was also used for the Underworld itself. Most manuscripts have the ablative Erebō (`in Erebus') rather than the genitive. [6] The long vowel in carpēre shows that it is a contraction of the future passive carpēris (`you will have been snatched away’), not an active infinitive (carpere). The ablative perpetuā iuventā is used without the preposition `in which would be need in prose. [7]nōris is a contraction of nōveris, future perfect of nōscō (`will have got to know’, `will know’)
Manēs cūrāre id? Esto,[1] nūllī marītī quondam flexēre aegram,[35] nōn Libyae, nōn dead care-about that? Be it-so, that no suitors formerly have moved [you] mourning, not in Libya, not . Tȳrō anté, Iarbās[2] dēspectus, que aliī ductōrēs, quōs Āfrica terra dīves triumphīs alit, in-Tyre before; that Iarbās has been slighted, and other princēs, whom Africa a-land rich in-triumphs maintains, pugnābisne etiam placitō amōrī? Nec venit in mentem quōrum arvīs cōnsēderis?[3] will-you-contend also with a-pleasing passion? And-not comes into your mind upon whose territories you are settled? Hinc Gaetulae[4] urbēs genus īnsuperābile bellō, [40] et infrēnī Numidae, et inhospita Here [are] Gaetuliān cities, a-race unconquerable in-war, and the-untamed Numidians, and inhospitable Syrtis[5] cingunt. Hinc rēgiō dēserta sitī, que Barcaeī[6] furentēs late. Quid dīcam Syrtis surround [you]. Here a- region made desert by- thirst, and the Barcaeans raging far- and wide . Why should I-mention bella surgentia Tȳrō, que minās germānī?[7] Equidem reor Illiācās carīnās tenuisse the wars rising from Tyre, and the threats of your brother? Indeed I think that the Trojan ships have held cursum hūc ventō, Dīs auspicibus et Jūnōne secundá.[46] Soror, quam urbem tu their coursē hither with the wind, the gods favouring and Juno being propitious. Sister, what a-city you cernēs hanc! quae rēgna surgere tālī conjugiō quantīs rēbus Pūnicā glōria attollet sē, you-shall-see thīs! what kingdoms to-rise from such marriage! by what great exploits Carthaginiān glory shall exalt itself, armīs Teucrüm comitantibus! Tū modo posce[8] veniam Deōs, que sacrīs litātis,[50] the arms of the Trojans accompanying! you only ask the favour of the gods, and sacred rites having-been-performed, indulgē hospitiō, que innecte causās morandī, dum hiems dēsaevit pelagō, et Ōrīōn[9] indulge in hospitality, and devise reasons for detaining [your guest], while winter rages on the sea, and Orion aquōsus, que ratēs quassātae, et coelum nōn tractābile.” [54] is rainy, and[ his] ships are shattered, and the weather not endurable
NOTES [1] i.e. `Despite the fact that no [prospective] husbands have moved you…’ Libyae is evidently locative, though this case is normally used with the names of cities rather than regions or countries. [2] Iarbas was a Numidian king who had been asked by Dido for land to found her city. He offered only as much as could be covered by an ox hide but she tricked him by cutting the hide into thin strips and marking out the boundary of a much bigger area. According to an account by Virgil’s contemporary Pompeius Trogus, which survives in Junianus Justinus’ 3rd century A.D. summary, Dido later escaped having to marry Iarbas by committing suicide on a pyre she had claimed to be building as a final commemoration of Sichaeus. Virgil changed this story to link her suicide with the affair with Dido which appears to have been his own invention (see https://en.wikipedia.org/wiki/Dido). [3] Perfect subjunctive in a reported question. Virgil here uses the normal ending –eris rather than the archaic –erīs, which is sometimes found in poetry. [4] The Gaetuli were a Berber people living to the south of the Atlas mountains, probably centred in present-day Algeria, and bordered on the north by the Mauri and Numidians (see map and https://en.wikipedia.org/wiki/Gaetuli.) The Numidians, who lived immediately to the west of Carthage in modern Tunisia, Algeria and Libya, were also Berbers and their kingdom later extended as far as eastern Morocco. [5] The name Syrtis referred to sand banks, dangerous to shipping, in the Gulf of Sidra on the Libyan coast (Syrtis Maior) and the Gulf of Cabes (Syrtis Minor) on the east coast of Tunisia, south of Carthage. [6] The Barcaei were the inhabitants of the town of Barce (later known as Ptolemais, modern Tolmeita) in Libya. [7] Referring to the possibility of Dido’s brother Pygmalion attacking the new colony. [8] An imperative: `Just you ask….’ [9] In the northern hemisphere the constellation Orion is well above the horizon at night (and therefore visible) in the winter, which is the rainy season in the Mediterranean area.
Approximate locations of the Gaetuli and the Numidians
JESS CRAFT’S SUMMARIES OF BOOKS I-IV OF THE AENEID
I https://www.youtube.com/watch?v=LVMeTaugmLk&t=42s Ōlim erat vir, nōmine Aenēās. Aenēās ā Trōiā ad Italiam nāvigābat. Aenēās conditor futūrus Rōmae fuit. Sed Iūnō, rēgīna deōrum, Aenēān ōderat . Iūnō Aenēān ōderat quia Aenēās Troiānus fuit. Iūnō Trōiam ōderat quia Paris Venerem pulcherrimam esse dīxit et nōn Iūnōnem. Iūnō Carthāginem amābat. Carthāgō erat urbs Āfricae. Quōdam diē Aenēās cum sociīs ā Siciliā ad Italiam nāvigābat. Iūnō rēgem ventōrum vocāvit. Rēx ventōrum magnam tempestātem ad Trōiānōs mīsit. Aenēās timēbat. Multī sociī Aenēae in tempestāte mortuī sunt. Aenēās nōn mortuus est sed trīstissimus erat. Aenēās et sociī ad Āfricam advēnērunt. Aenēās nunc per terram ignōtam ambulābat. Venus, māter Aenēae, sīcut vēnātrīx advenit et Aenēān adiūvāvit. Venus nārrāvit Aenēae dē Carthāgine et dē rēgīnā, Dīdōne. Aenēās Carthāginem vīdit. Carthāgō erat urbs pulcherrima! Aenēās templum Iūnōnis vīdit. In templō pictūrae dē bellō Troiānō erant. Aenēās laetissimus erat. Advenit Dīdō, rēgīna Carthāginis, et Aenēān vīdit. Laetissima erat! Didō magnam cēnam in honōre Aenēae et sociōrum fēcit. Cupīdō, deus amōris, in cēnā advēnit. Per Cupīdinem, Dīdō Aenēān amāre coepit. Tandem Dīdō Aenēān dē bellō Trōiānō rogāvit.
II https://www.youtube.com/watch?v=tdb5umG1ldw Aenēās trīstis fābulam nārrāvit. “Post decem annōs Graecī ab urbe Trōiā nāvigāvērunt. Sed Graecī equum ligneum relīquērunt. Nescīvimus equum dolum esse. Equum in urbem portāvimus. Illā nocte Graecī ex equō vēnērunt. Aliī Graecī in urbem intrāvērunt. Eram domī cum familiā. pater meus, nōmine Anchīsēs, erat senex et īnfirmus. Audīvī magnum clāmōrem et in tēctum domūs ascendī. In urbe incendium et mīlitēs Graecōs vīdī. In urbem cucurrī et cum Graecīs pugnābam, sed mīlitēs vincere nōn poteram. Itaque ad rēgiam cucurrī, quia rēgī auxilium dare volēbam. Sed Pyrrhus, fīlius Achillis, rēgem iam interfēcerat. Itaque domum rediī. Pater meus Anchīsēs ē Trōiā exīre nōlēbat, sed subitō flammās magicās in capite Ascaniī, fīliī meī, vīdit. Pater ‘hoc est signum bonum’ dīxit et exīre parāvit. Cum familiā ad portum cucurrī, sed uxōrem āmīsī. Uxor mea, nōmine Creūsa, interfecta est et miserrimus eram. Cum familiā et sociīs ad montēs cucurrimus.”
III https://www.youtube.com/watch?v=-rnemSCwUfU&t=22s Aenēās nārrat. “Postquam Graecī nōs vīcērunt. Ego et sociī nāvēs aedificāvimus. Prīmum, ad Thrāciam īvimus. Sed Thrācī nunc amīcī Graecōrum erant. Itaque, ad īnsulam Dēlum, nāvigāvimus. Ibi erat ōrāculum deī Apollinis. Cum ōrāculō locūtus sum et ōrāculum inquit: ‘Aenēās, mātrem antīquam Troiānōrum petere dēbēs.’ Pater meus Anchīsēs inquit: ‘Troiānī, ad īnsulam Crētam īre dēbēmus. Dē Crētā Troiānī antīquī vēnērunt.’ Itaque ad īnsulam Crētam nāvigāvimus. Sed paulō post pestilentiā in urbem advēnit et multōs hominēs interfēcit. Itaque ab īnsulā Crētā nāvigāvimus. Tum ad īnsulās Strophadēs ubi habitābant Harpȳiae, pars fēmina pars mōnstrum, īvimus. Ūna Harpyia mihi inquit, “Italiam inveniēs quandō mēnsās comedēs.” Subitō ab īnsulā nāvigāvimus et ad urbem Ēpīrum in Graeciā vēnimus. Ēpīrus ab Helenō, fīliō Priamī, rēgnābātur. Helenus inquit, ‘Troiānī, estis nunc prope Italiam, sed prīmum multa perīcula subīre dēbētis. Nōlīte ad īnsulam Siciliam nāvigāre. Sicilia ā mōnstrīs habitātur. Post multam malam fortūnam, Italiam inveniētis.’ Trīstēs et fessī ex urbe Ēpīrō ad Italiam nāvigāvimus. Tum Siciliam advenīmus et timēbāmus. Posterō diē, Cyclōpēs in īnsulā invēnimus. Ad nāvēs cucurrimus et iterum nāvigāvimus. Tandem advenīmus urbem Drepanum in Siciliā. Sed pater meus mortuus est. Tum iterum nāvigāvimus et magna tempestās nōs ad urbem Carthāginem portāvit.”
IVhttps://www.youtube.com/watch?v=G4H6MUvaBN8&t=186s Iam Dīdō Aenēān valdē amābat. Didō coniugem nōn habēbat quia mortuus est. Soror Dīdōnis erat Anna. Anna dīxit Dīdōnem amāre Aenēān posse. Dīdō laeta erat. Dē monte Olympō Iūnō et Venus spectābant. Iūnō et Venus volēbant Aenēān Dīdōnem in mātrimōnium dūcere. Posterō diē inter vēnātiōnem magna tempestās advēnit. Didō et Aenēās in spēluncam propinquam intrāvērunt. In spēluncā Iūnō et Venus occultē erant. Dīdō putāvit sē in mātrimōnium ductam esse. Fāma, dea perniciōsissima, per urbēs potentēs celeriter currēbat. Fāmā omnibus nūntiābat Dīdōnem esse coniugem Aenēae. Rēgēs urbium īrātī erant. Posteā Mercurius dē monte Olympō ad Aenēān celeriter volāvit et Aenēae dīxit: “Quid facis, Aenēās?! Iuppiter mē tibi mīsit. Ad Ītaliam nāvigāre dēbēs, Aenēās!” Aenēās timēbat et nāvēs quam celerrimē parāre coepit. Aenēās īram Dīdōnis timēbat, itaque volēbat nocte discēdere. Sed Fāma iam ad Dīdōnem advēnerat. Dīdō per tōtam urbem saeviēbat. Tum Dīdō Aenēān prope nāvēs invēnit et dīxit: “Putābāsne tē mē dēlūdere posse? Tē et sociōs tuōs servāvī! Nōn etiam mihi plōrās, perfide?” In mediā sententiā, exiit. Didō sorōrem vocāvit et “soror Anna,” inquit, “mē dēbeō līberāre amōre. Itaque tū aedificā mihi magnum rogum. Rēs Aenēae incendere volō. Tum collige mihi magicās herbās.” Anna subitō magnum rogum aedificāvit. Paulō post Annā in vallem propinquam ad herbās colligendās iit. Dīdō rogum ascendit et gladiō Aenēae sē interfēcit. Anna sorōrem mortuam invēnit. Īris, dea arcūs, animam Dīdōnis līberāvit.
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