INTRODUCTION

I. VERGIL, THE PRINCE OP POETS

II. THE GODS AND GODDESSES

I. THE WOODEN HORSE

II. AENEAS LEAVES TROY—THE HARPIES—PROPHESY OF HELENUS-THE GIANT POLYPHEMUS

III. A GREAT STORM—ARRIVAL IN CARTHAGE

IV. DIDO'S LOVE—THE FUNERAL GAMES—SHIPS BURNED BY THE WOMEN

V. THE SIBYL OF CUMAE—THE GOLDEN BOUGH—IN THE REGIONS OF THE DEAD

VI. AENEAS ARRIVES IN LATIUM—WELCOMED BY KING LATINUS

VII. ALLIANCE WITH EVANDER—VULCAN MAKES ARMS FOR AENEAS—THE FAMOUS SHIELD

VIII. TURNUS ATTACKS THE TROJAN CAMP—NISUS AND EURYALUS

IX. THE COUNCIL OF THE GODS—RETURN OF AENEAS—BATTLE ON THE SHORE—DEATH OF PALLAS

X. FUNERAL OF PALLAS—AENEAS AND TURNUS FIGHT—TURNUS IS SLAIN

[Illustration: Map, captioned: "MAP SHOWING THE WANDERINGS OF AENEAS", extending from 10 degrees to 30 degrees east longitude, and centered on 40 degrees north latitude.]

INTRODUCTION.

I. VERGIL, THE PRINCE OF LATIN POETS.

The story of AE-ne'as, as related by the Roman poet Ver'gil in his celebrated poem called the AE-ne'id, which we are to tell about in this book, is one of the most interesting of the myths or legends that have come down to us from ancient authors.

Vergil lived in the time of the Roman Emperor Au-gus'tus (63 B. C.—14 A. D.), grand-nephew and successor of Ju'li-us Cae'sar. Augustus and his chief counsellor or minister Mae-ce'nas, gave great encouragement to learning and learned men, and under their liberal patronage arose a number of eminent writers to whose works has been given the name of classics, as being of the highest rank or class. The period is known as the Augustan Age, a phrase also used in reference to periods in the history of other countries, in which literature reached its highest perfection. Thus the reign of Queen Anne (1702-1714) is called the Augustan age of English literature, because of the number of literary men who flourished in England in that period, and the excellence of their works.

Vergil was the greatest of the poets of ancient Rome, and with the exception of Ho'mer, the greatest of the poets of antiquity. From a very early period, almost from the age in which he lived, he was called the Prince of Latin Poets. His full name was Pub'li-us Ver-gil'i-us Ma'ro. He was born about seventy years before Christ, in the village of An'des (now Pi-e'to-le), near the town of Man'tu-a in the north of Italy. His father was the owner of a small estate, which he farmed himself. Though of moderate means, he gave his son a good education. Young Vergil spent his boyhood at school at Cre-mo'na and Milan. He completed his studies at Naples, where he read the Greek and Latin authors, and acquired a knowledge of mathematics, natural philosophy, and medical science. He afterwards returned to Mantua, and resided there for a few years, enjoying the quiet of country life at the family homestead.

About this time the Emperor Augustus was engaged in a war against a powerful party of his own countrymen, led by a famous Roman named Bru'tus. In the year 42 B.C. he defeated Brutus in a great battle, which put an end to the war. He afterwards rewarded many of his troops by dividing among them lands in the neighborhood of Mantua, and in other parts of Italy, dispossessing the owners for having sided with his enemies. Though Vergil had taken no part in the struggle, his farm was allotted to one of the imperial soldiers. But this was the beginning of his greatness. Through the friendship of the governor of Mantua, he was introduced to Maecenas, and afterwards to Augustus, who gave orders that his property should be restored to him.

Thus Vergil became known to the first men of Rome. He expressed his gratitude to the emperor in one of a series of poems called Pastorals or Bu-col'ics, words which mean shepherds' songs, or songs descriptive of life in the country. These poems, though among Vergil's earliest productions, were highly applauded in Rome. They were so much esteemed that portions of them were recited in the theatre in the author's presence, and the audience were so delighted that they all rose to their feet, an honor which it was customary to pay only to Augustus himself. Vergil also wrote a poem called the Geor'gics, the subject of which is agriculture, the breeding of cattle, and the culture of bees. This is said to be the most perfect in finish of all Latin compositions. The AEneid is, however, regarded as the greatest of Vergil's works. The writing of it occupied the last eleven years of the poet's life.

Vergil died at Brun-di'si-um, in south Italy, in the fifty-first year of his age. He was buried near Naples, by the side of the public road, a few miles outside that city, where what is said to be his tomb is still to be seen. Of his character as a man we are enabled to form an agreeable idea from all that is known about him. He was modest, gentle and of a remarkable sweetness of disposition. Although living in the highest society while in Rome, he never forgot his old friends. He was a dutiful and affectionate son, and liberally shared his good fortune with his aged parents.

As a poet, Vergil was not only the greatest that Rome produced, but the most popular. His poems, particularly the AEneid, were the favorite reading of his countrymen. They became a text-book in the Roman schools. The "little Romans," we are told, studied the AEneid from their master's dictation, and wrote compositions upon its heroes. And not alone in Italy but throughout the world wherever learning extended, the AEneid became popular, and has retained its popularity down to our own time, being still a text-book in every school where Latin is taught.

There are many excellent translations of the AEneid into English. In this book we make numerous quotations from the translation by the English poet Dryden, and from the later work by the eminent Latin scholar Conington.

SPELLING OF THE POET'S NAME.

The spelling of the poet's name adopted in this book is now believed to be preferable to the form V_i_rgil which has for a long time been in common use. Many of the best Latin scholars are of opinion that the proper spelling is V_e_rgil from the Latin V_e_rgilius, as the poet himself wrote it. "As to the fact," says Professor Frieze, "that the poet called himself Vergilius, scholars are now universally agreed. It is the form found in all the earliest manuscripts and inscriptions. In England and America the corrected Latin form is used by all the best authorities."

II. THE GODS AND GODDESSES.

It is said that Vergil wrote the AEneid at the request of the Emperor Augustus, whose family—the Ju'li-i—claimed the honor of being descended from AEneas, through his son I-u'lus or Ju'lus. All the Romans, indeed, were fond of claiming descent from the heroes whom tradition told of as having landed in Italy with AEneas after escaping from the ruins of Troy. The city of Troy, or Il'i-um, so celebrated in ancient song and story, was situated on the coast of Asia Minor, not far from the entrance to what is now the Sea of Mar'mo-ra. It was besieged for ten years by a vast army of the Greeks (natives of Greece or Hel'las) under one of their kings called Ag-a-mem'non. Homer, the greatest of the ancient poets, tells about this siege in his famous poem, the Il'i-ad. We shall see later on how the siege was brought to an end by the capture and destruction of the city, as well as how AEneas escaped, and what afterwards happened to him and his companions.

Meanwhile we must learn something about the gods and goddesses who play so important a part in the story. At almost every stage of the adventures of AEneas, as of the adventures of all ancient heroes, we find a god or a goddess controlling or directing affairs, or in some way mixed up with the course of events.

According to the religion of the ancient Greeks and Romans there were a great many gods. They believed that all parts of the universe—the heavens and the earth, the sun and the moon, the seas and rivers, and storms—were ruled by different gods. Those beings it was supposed, were in some respects like men and women. They needed food and drink and sleep; they married and had children; and like poor mortals they often had quarrels among themselves. Their food was am-bro'si-a, which gave them immortality and perpetual youth, and their drink was a delicious wine called nectar.

The gods often visited men and even accepted their hospitality. Sometimes they married human beings, and the sons of such marriages were the demigods or heroes of antiquity. AEneas was one of those heroes, his mother being the goddess Ve'nus, of whom we shall hear much in the course of our Story.

Though the gods never died, being immortal, they might be wounded and suffer bodily pain like men. They often took part in the quarrels and wars of people on earth, and they had weapons and armor, after the manner of earthly warriors. But they were vastly superior to men in strength and power. They could travel through the skies, or upon land or ocean, with the speed of lightning, and they could change themselves into any form, or make themselves visible or invisible at pleasure.

The usual residence of the principal gods was on the top of Mount O-lym'pus, in Greece. Here they had golden palaces and a chamber where they held grand banquets at which celestial music was rendered by A-pol'lo, the god of minstrelsy, and the Muses, who were the divinities of poetry and song.

Splendid temples were erected to the gods in all the chief cities, where they were worshiped with many ceremonies. Valuable gifts in gold and silver were presented at their shrines, and at their altars animals were killed and portions of the flesh burned as sacrifices. Such offerings were thought to be very pleasing to the gods.

The head or king of the gods was Ju'pi-ter, also called Jove or Zeus. He was the great Thunderer, at whose word the heavens trembled.

He, whose all conscious eyes the world behold, The eternal Thunderer sat enthroned in gold. High heaven the footstool of his feet he makes, And wide beneath him all Olympus shakes. HOMER, Iliad, BOOK VIII.

The wife of Jupiter, and the queen of heaven, was Ju'no, who, as we shall see, persecuted the hero AEneas with "unrelenting hate." Nep'tune, represented as bearing in his hand a trident, or three- pronged fork, was the god of the sea.

Neptune, the mighty marine god, Earth's mover, and the fruitless ocean's king. HOMER

Mars was the god of war, and Plu'to, often called Dis or Ha'des, was the god of the lower or "infernal" regions, and hence also the god of the dead. One of the most glorious and beautiful of the gods was Apollo, god of the sun, of medicine, music, poetry, and all fine arts.

Bright-hair'd Apollo!—thou who ever art A blessing to the world—whose mighty heart Forever pours out love, and light, and life; Thou, at whose glance, all things of earth are rife With happiness. PIKE.

[Illustration: A ROMAN AUGUR.]

Another of the famous divinities of the ancients was Venus, the goddess of beauty and love. According to some of the myths she was the daughter of Jupiter. Others say that she sprang from the foam of the sea.

These and countless other imaginary beings were believed in as deities under the religious system of the ancient Greeks and Romans, and every unusual or striking event was thought to be caused by some god or goddess.

The will of the gods, it was supposed, was made known to men in different ways—by dreams, by the flight of birds, or by a direct message from Olympus. Very often it was learned by consulting seers, augurs or soothsayers. These were persons believed to have the power of prophecy. There was a famous temple of Apollo at Delphi, in Greece, where a priestess called Pyth'i-a gave answers, or oracles, to those who came to consult her. The name oracle was also applied to the place where such answers were received. There were a great many oracles in ancient times, but that at Delphi was the most celebrated.

I. THE WOODEN HORSE,

The gods, of course, had much to do with the siege and fall of Troy, as well as with the sufferings of Aeneas, which Vergil describes in the AEneid. There were gods and goddesses on both sides in the great conflict. Some were for the Tro'jans, others for the Greeks, and some had their favorites among the heroes and warriors who fought on one side or the other. Two very powerful goddesses, Juno and Mi-ner'va (the goddess of wisdom, also called Pallas), hated the Trojans because of the famous "judgment of Pa'ris," which came about in this way—.

A king of Athens named Pe'leus married a beautiful sea-nymph named The'tis. All the gods and goddesses were present at the wedding feast except E'ris, the goddess of discord. She was not invited, and being angry on that account, she resolved to cause dissension among the guests. With this object she threw into the midst of the assembly a golden apple bearing the inscription, "For the most beautiful." Immediately a dispute arose as to which of the goddesses was entitled to the prize, but at last all gave up their claim except Juno, Venus, and Minerva, and they agreed to leave the settlement of the question to Paris, son of Pri'am, King of Troy, a young prince who was noted for the wisdom of his judgments upon several occasions.

The three goddesses soon afterwards appeared before Paris, and each endeavored by the offer of tempting bribes, to induce him to decide in her favor. Juno promised him great power and wealth.

She to Paris made Proffer of royal power, ample rule Unquestion'd. TENNYSON.

Minerva offered military glory, and Venus promised that she would give him the most beautiful woman in the world for his wife. After hearing their claims and promises, Paris gave the apple to Venus. This award or judgment brought upon him and his family, and all the Trojans, the hatred of the two other goddesses, particularly of Juno, who, being the queen of heaven, had expected that the preference, as a matter of course would be given to her.

But besides the judgment of Paris, there was another cause of Juno's anger against Troy. She had heard of a decree of the Fates that a race descended from the Trojans was one day to destroy Carthage, a city in which she was worshipped with much honor, and which she regarded with great affection. She therefore hated Aeneas, through whom, as the ancestor of the founders of Rome, the destruction of her beloved city was to be brought about.

On account of this hatred of the Trojans, Juno persuaded her royal husband, Jupiter, to consent to the downfall of Troy, and so the valor of all its heroic defenders, of whom Aeneas was one, could not save it from its fate, decreed by the king of the gods. Many famous warriors fell during the long siege. Hec'tor, son of Priam, the greatest of the Trojan champions, was slain by A-chil'les, the most valiant of the Greeks, and Achilles was himself slain by Paris. After losing their bravest leader the Greeks despaired of being able to take the city by force, and so they resorted to stratagem. By the advice of Minerva they erected a huge horse of wood on the plain in front of the walls, and within its body they placed a chosen band of their boldest warriors. Then pretending that they had given up the struggle, they withdrew to their ships, and set sail, as if with the purpose of returning to Greece. But they went no further than Ten'e-dos, an island opposite Troy, a few miles from the coast.

"There was their fleet concealed. We thought for Greece Their sails were hoisted, and our fears release. The Trojans, cooped within their walls so long, Unbar their gates and issue in a throng Like swarming bees, and with delight survey The camp deserted, where the Grecians lay: The quarters of the several chiefs they showed: Here Phoe'nix, here Achilles, made abode; Here joined the battles; there the navy rode. Part on the pile their wandering eyes employ— The pile by Pallas raised to ruin Troy." DRYDEN, AEneid, BOOK II.

The Trojans when they saw the big horse, could not think what it meant, or what should be done with it. Various opinions were given. Some thought it was a peace offering, and one chief proposed that it should be dragged within the walls and placed in the citadel. Others advised that it should be cast into the sea, or set on fire, or at least that they ought to burst it open to find whether anything were concealed within. While they were thus discussing the matter, some urging one course, some another, the priest La-oc'o-on rushed out from the city followed by a great crowd and he exclaimed in a loud voice: "Unhappy fellow-countrymen, what madness is this? Are you so foolish as to suppose that the enemy are gone, or that any offering of theirs can be free from deception? Either Greeks are hidden in this horse, or it is an engine designed for some evil to our city. Put no faith in it, Trojans. Whatever it is, I fear the Greeks even when they tender gifts." Thus speaking, Laocoon hurled his spear into the horse's side.

His mighty spear he cast: Quivering it stood: the sharp rebound Shook the huge monster: and a sound Through all its caverns passed. CONINGTON, AEneid, BOOK II.

But at this point the attention of the multitude was attracted by the appearance of a group of Trojan shepherds dragging along a prisoner with his hands bound behind his back, who, they said, had delivered himself up to them of his own accord. Being taken before King Priam, and questioned as to who he was and whence he came, the stranger told an artful story. He was a Greek, he said, and his name was Si'non. His countrymen had long been weary of the war, and had often resolved to return home, but were hindered by storms from making the attempt. And when the wooden horse was built, the tempests raged and the thunder rolled more than ever.

"Chiefly when completed stood This horse, compact of maple wood, Fierce thunders, pealing in our ears, Proclaimed the turmoil of the spheres." CONINGTON, AEneid, BOOK II.

Then the Greeks sent a messenger to the shrine of Apollo to inquire how they might obtain a safe passage to their country. The answer was that the life of a Greek must be sacrificed on the altar of the god. All were horror-stricken by this announcement, for each feared that the doom might fall upon himself.

"Through every heart a shudder ran, 'Apollo's victim—who the man?'" CONINGTON, AEneid, BOOK II.

The selection of the person to be the victim was left to Cal'chas, the soothsayer, who fixed upon Sinon, and preparations were accordingly made to sacrifice him on the altar of Apollo, but he contrived to escape and conceal himself until the Grecian fleet had sailed.

"I fled, I own it, from the knife, I broke my bands and ran for life, And in a marsh lay that night While they should sail, if sail they might." CONINGTON, AEneid, BOOK II.

This was Sinon's story. The Trojans believed it and King Priam ordered the prisoner to be released, and promised to give him protection in Troy. "But tell me," said the king, "why did they make this horse? Was it for a religious purpose or as an engine of war?" The treacherous Sinon answered that the horse was intended as a peace offering to the gods; that it had been built on the advice of Calchas, who had directed that it should be made of immense size so that the Trojans should not be able to drag it within their walls, "for," said he, "if the men of Troy do any injury to the gift, evil will come upon the kingdom of Priam, but if they bring it into their city, all Asia will make war against Greece, arid on our children will come the destruction which we would have brought upon Troy."