389:
562:. Nisbet outlined reasons why certain sections, most notably the seemingly Isaian section in and around line 22, are best explained through the Easterners' method of interpretation. Other sections, however, such as lines 26–36—which Nisbet argued were written in a style akin to Greco-Roman prophecies (and whose wording suggests "the ideals of Virgil's own society")—should be viewed through the Westerners' lens. Ultimately, Nisbet concluded that Virgil was not interested in Jewish eschatology "for its own sake"; however, he probably appropriated elements from Jewish prophecy via Eastern oracles, and adapted them towards Western (which is to say, Roman) modes of thought.
380:
362:
soldiers will be obviated, and the competitive drive that—in the past—had fueled war will now fuel "harmless competition for rustic prizes." In lines 60–63 Virgil addresses the child directly, urging him to smile at his mother, who has endured a long pregnancy. The final lines have proven throughout the ages to be a "fascinating problem", and there is no clear consensus as to what exactly they mean. Nisbet claims that the final line ("neither a god is worthy of his table, nor a goddess of his bed") is most likely a reference to a story about
Hercules, who dined with Jupiter and took
525:
of mystical and religious ideas in the poem, "joining
Sibylline formulae to age-old beliefs about divine kings, taking hints from many doctrines of original sin … with astrological speculations of recent date, and coloring the whole with the theanthropic, or Messianic, expectations." Due to this synthesis of ideas, Rose points out that it is possible that Virgil used the Hebrew Scriptures for part of the poem's inspiration. Cyrus H. Gordon later noted that the
325:'s leadership, but line 11 refers to his consulship at the time of the poem's writing, whereas lines 13–14 seem to reference a time when Pollio will "still be alive and prominent in the State when the child is well-grown" and when the Golden Age will have arrived. Lines 15–17 reveal that the child will become divine and eventually rule over the world. Lines 18–45 provide coverage of the boy's growth. At first, the child, in the cradle, will be allowed to enjoy
20:
457:, a deity from whom Mark Antony claimed descent; this word, therefore, was used by Clausen as evidence that the poem was talking about a child of Antonian (and therefore, Herculean) descent. Interpreting the poem in this manner, however, has largely started to fall out of favor with modern scholars because, according to Bruce Arnold, "such interpretations usually rely either on broad considerations of genre or an analysis of small bits".
501:
2517:
2505:
2225:
2206:
2493:
524:
3.791-3, which reads: "The lion, devourer of flesh, will eat husks in the stall like an ox, and tiny children will lead them in chains." Rose proposed that, because Virgil was highly educated and had "a great taste for philosophic and quasi-philosophic studies", it is possible that he combined dozens
432:
For many years, a popular method in interpreting the poem was to see it as a cypher: many scholars attempted to deduce who exactly the child and his parents were. Some have proposed that the boy was supposed to be one of the sons of Pollio. A politician and patron of Virgil, Pollio was the father of
345:
will occur. Given time, the need for sailing will dissipate. Then, the ground will grow more fertile: grapes will grow from brambles, oak trees will produce honey, corn will emerge from the ground by itself, poisonous plants and animals will disappear, and useful animals will be improved. Only when
361:
will be the judge. Virgil's reference to Linus in this section symbolizes "the symbiosis of
Hesiodic song culture and erudite, 'bookish' poetics of the so-called Alexandrian poets", resulting in a "uniquely Virgilian pastoral aesthetic." Once the Golden Age will have arrived, the need for arms and
75:. Some commentators shy away from imagining the child as a specific person. Edwin Floyd, for example, argued that the child could be seen metaphorically as Virgil's poetry. Another possibility, argued by Francis Cairns, is that the child is the expected offspring of Virgil's patron
329:, or little gifts. Importantly, the boy will grow skilled in reading, learning of the deeds of both heroes and his father. At this point in his life, the Golden Age will not have arrived in full; there will still be both sailing and walled towns, and thus, still war.
725:, generally the so called "gamma acrostic" where the same word or phrase can be read across and down. Scholars looking for acrostics in Eclogue 4 have found two, or possibly three, acrostics. In 2017 Leah Kronenberg found a double-letter acrostic in the syllables
583:
on the way to her marital chamber. However, the addition of the aforementioned lines changes the sense of the poem, making it pastoral. Thus, Clausen claims that Virgil himself added these new lines to tweak the poem and make it suitable for inclusion in the
66:
The work predicts the birth of a boy, a supposed savior, who—once he is of age—will become divine and eventually rule over the world. The exact meaning of the poem is still debated. Earlier interpretations argued that the child was the hoped-for offspring of
492:
is what Virgil wrote—proposed that line 62 refers to a boy whose parents will smile, only "after due consideration", meaning that the child must earn its parents' smiles. Floyd goes on to argue that it makes sense for the parents to either be Virgil or the
318:) referenced in line 6; they are merely expressing the same general idea using two different cosmological outlooks. The former is adhering to a newer, non-Hesiodic model, whereas the latter is referring to the older, Hesiodic version.
804:
was originally ten in number. The number ten occurs again in this eclogue in the "ten months" of the mother's gestation (line 61) and it is implied in the beginning of the prophecy in the words "the last (i.e. tenth) age of
2460:
114:
believed in this interpretation of the eclogue. Modern scholars by and large shy away from this interpretation, although Floyd does note that the poem contains elements of religious and mythological themes, and
904:
871:
in lines 50 and 52; thus is can be read as 'behold the stars'. The discoverer of this acrostic, Jerzy
Danielewicz, points out that it is also possible to read the word AS TER (
2408:
1695:
1653:
388:
182:
6, is not so much concerned with pastoral themes, as it is with cosmological concepts, and lines 1–3 defend this change of pace. In line 4, the speaker references the
460:
The poem has also been interpreted in more metaphorical ways. Some modern scholars believe that the poem celebrates the Treaty of
Brundisium, which gave rise to the
692:
implied by
Quintilian 9.3.8)." He instead contends that the baby not laughing at his parents is a hint to the reader that "the infant is out of the ordinary."
680:, for instance, writes, "It is clear from the structure and sense of the passage that the baby is doing the laughing and not the parents (that is to say, the
349:
Lines 53–57 feature the image of a singing poet, which is reminiscent of how the eclogue began. The poet himself will compete in a rustic environment against
497:, individuals whose smiles must be earned; the Muses are critical of those whom they inspire, whereas Virgil—as a meticulous artist—was critical of himself.
154:(from the Greek word for "selections") are a group of ten poems roughly modeled on the bucolic hexameters ("pastoral poetry") of the Hellenistic poet
820:
The second acrostic, found in 2019, is also a double-letter one using a transliterated Greek word: AS TER AS (lines 50–52), forming the Greek word
423:
was one of the first to publish an interpretation of the poem, arguing that the entire work is a political allegory referring to the rule of the
558:, whereas the "Westerners" (furthered by the work of Günther Jachmann) argue that the work was influenced largely by concepts familiar to the
520:, which states that, "The calf and the young lion will grow up together and a little child will lead them", as well as a passage from the
322:
2543:
550:
Nisbet pointed out that the poem can be analyzed according to two different schools of thought: the "Easterners" (promoted notably by
2214:
2187:
1961:
1938:
1915:
1847:
1744:
1670:
288:("Your Apollo now is ruling"). John Miller cautions, however, that this mention of Apollo—while the god's first "saecular [
94:. Medieval scholars thus claimed that Virgil had predicted Christ prior to his birth, and therefore must have been a pre-Christian
1384:
with the accusative usually means 'to laugh at' or 'deride' rather than 'smile at'. Scafoglio (2013), pp. 80–81, however, defends
667:, it seems certain from the point he is making about singular pronouns referring to plural antecedents that his text actually had
2278:
895:, has long been observed in lines 47–52, but it is disputed by scholars whether it is intentional or an "embarrassing accident".
705:
smile'. It is generally argued that the latter makes much better sense, not only from the context, but especially in view of the
476:
to refer to shepherds, individuals who are closely associated with the art of poetry. Furthermore, he points out that the verb
2179:
1984:
1736:
797:
438:
429:, although Miller points out that this is unlikely since the poem was written in 40 BC, prior to Octavian becoming Augustus.
379:
2233:
676:
Some commentators, such as Floyd (1997), have defended the manuscript reading. However, most scholars disagree with Floyd.
2520:
2104:
1953:
1003:
2558:
2476:
2113:
1767:
701:) means 'begin, little boy, to recognise your mother by her smile' or 'begin, little boy, to recognise your mother by
1301:
445:. Other scholars, however, felt that the child was more likely intended to be the male offspring of Mark Antony and
150:) in 42 BC and it is thought that the collection was published around 39–38 BC, although this is controversial. The
1930:
1872:
1306:
1007:
1597:
The word means "defiled with excrement", and is famously used by
Catullus 31.6 and 20. See Grishin, A. A. (2009),
306:
were associated with the god, and that the former did not, at the time, enjoy "a monopoly on
Apolline symbolism."
2548:
2422:
468:
mentioned throughout the poem is not an actual child, but rather
Virgilian poetry itself. He noted that the word
420:
2496:
2242:
2508:
2145:
1462:'hear me!' contained in the initial letters of the first six pentameter lines. See Kronenberg, L. (2018).
2015:
2006:
1863:
1686:
1644:
1057:
950:
277:
99:
1830:
Fowler, Don (1996). "Virgil (Publius
Vergilius Maro)". In Hornblower, Simon; Spawforth, Antony (eds.).
162:
can be dated to around 41 to 40 BC, during a time "when the clouds of civil war seemed to be lifting".
2516:
2553:
2271:
1907:
1880:
1771:
260:
190:, or "great order of the ages". The following lines (ll. 5–10) reference a myriad grouping of ideas:
76:
60:
1437:"Was Vergil reading the Bible? Original sin and an astonishing acrostic in the Orpheus and Eurydice"
2444:
2392:
2382:
2364:
1814:
544:
464:
of Octavian, Mark Antony, and Marcus Aemilius Lepidus. Floyd, on the other hand, proposed that the
446:
406:
72:
2417:
2125:
2060:
2027:
1787:
954:
810:
786:
461:
330:
221:
211:
504:
Some scholars claim that the poem was influenced by oracles, which were in turn inspired by the
366:
as his wife, although he noted it could also be a reference to a general Roman nursery saying.
2387:
2183:
1957:
1934:
1911:
1843:
1740:
1666:
559:
555:
540:
512:
Line 22, which mentions that "the cattle will not fear huge lions", has been compared to both
354:
216:
178:. The first few lines have been referred to as the "apology" of the poem; the work, much like
19:
2064:
2040:
575:
Clausen argued that the poem, were one to remove lines 1–3 and 58–9, would read much like an
2468:
2427:
2117:
2052:
2019:
1988:
1818:
1779:
1051:
792:
The number ten was associated with the Sibyl. There were said to be ten sibyls, and, before
554:) argue that the eclogue had to have been influenced by religions of the East, most notably
363:
334:
248:
500:
397:
Some scholars believe that the child prophesied in the poem was the hoped-for offspring of
2264:
2250:
1453:
958:
801:
107:
294:] appearance" in Latin literature—should not be read unequivocally as a reference of
1775:
1570:(Ec. 9.47) often signal the presence of an acrostic: Danielewicz (2019), p. 362, note 5.
647:). One strong argument for making this change is that Virgil here seems to be imitating
2172:
1992:
1805:
1497:"The Sibylline books ... seem to have copied an Etruscan theory of a succession of ten
962:
938:
918:
910:
513:
505:
111:
2537:
2452:
2162:
2129:
2085:
2031:
1791:
1642:
Arnold, Bruce (Winter 1994). "The Literary Experience of Vergil's Fourth 'Eclogue'".
806:
551:
484:
4, is itself associated with "poetic performances" in other Virgilian poems, like in
264:
183:
103:
23:
1503:, or periods of 110 years, the tenth of which was under the rule of Apollo (line 10
757:'this glory of the age will enter with you (Pollio) as consul'). It is thought that
909:
By the thirteenth and fourteenth centuries AD, Virgil had gained a reputation as a
677:
576:
517:
307:
120:
116:
91:
56:
2056:
1832:
933:. Eventually, some Christians sought to reconcile Virgil's works, especially the
751:. The same word can be read horizontally both backwards and forwards in line 11 (
1436:
785:, a phrase which is in fact used in connection with the Sibylline prophecies by
398:
303:
195:
83:
68:
314:) mentioned in line 10 should not be seen as contradicting the rule of Saturn (
2343:
2229:
2224:
2210:
2205:
2158:
2023:
1822:
1754:
Ebbeler, Jennifer (2010). "Linus as a Figure for Pastoral Poetics in Vergil's
658:
342:
155:
87:
2339:
2335:
2331:
2327:
2323:
2315:
2311:
2307:
930:
358:
338:
202:, or the "Great Year" that begins a great "golden" age; the Italian idea of
1718:
Clay, Jenny Strauss (2009). "Vergil 'Eclogue' 4.28: Where's the Miracle?".
937:, with the supposed Christianity present in them. For instance, during the
1783:
2350:
2302:
914:
722:
706:
648:
454:
442:
425:
295:
281:
142:
1703:
1463:
1050:
921:
and consequently during their lifetime had no opportunity to recognize
350:
225:
119:
concluded that it is likely that Virgil was indirectly inspired by the
95:
1680:
Bourne, Ella (April 1916). "The Messianic Prophecy in Vergil's Fourth
886:) three times in the acrostic, downwards, upwards, and right to left.
596:
A major textual problem is in line 62, where all the manuscripts read
214:; and finally "eastern messianic" views similar to those found in the
2461:
Francesca da Rimini and Paolo Malatesta Appraised by Dante and Virgil
2357:
2287:
1839:
1530:
926:
814:
770:
736:
718:
531:
273:
191:
124:
52:
186:, claiming it as a source for his unfolding prophecy concerning the
2121:
661:
9.3.8 quotes the line, even though the manuscripts there also have
651:
61.219, where a baby is encouraged to smile sweetly at its father (
140:
The biographical tradition asserts that Virgil began the hexameter
922:
793:
580:
536:
499:
494:
207:
175:
18:
267:, the birth of a savior child, and the dawning of the Golden Age.
817:(god of prophecy) are both placed in the 10th line of the poem.
2260:
841:, also meaning 'stars', hidden in line 51, as well as the word
290:
1540:
1534:
1524:
1518:
872:
856:
in the same line. The acrostic begins and ends with the word
836:
821:
764:
758:
730:
1881:"The tenth of age of Apollo and a new acrostic in Eclogue 4"
1549:, at the beginning of lines 11–12, just as Virgil does here.
1859:
Poetry and Prophecy: The Beginnings of a Literary Tradition
1599:
Acrostics in Virgil’s Poetry: The Problem of Authentication
949:
was actually Jesus Christ. Many noted individuals, such as
1363:
For a full discussion of the problem see Scafoglio (2013).
276:, a deity who would be elevated to a special place in the
220:, a collection of supposed oracular utterances written in
2256:
2000:
Rose, H. J. (1924). "Some Neglected Points in the Fourth
835:; the acrostic is confirmed by a horizontal AS TRA (i.e.
721:, Sibylline oracles were traditionally accompanied by an
346:
the need for agriculture ends will the Golden Age begin.
929:
lives, so that it seemed objectionable to consider them
729:
which begin lines 9, 10, and 11, forming the Greek word
437:. The former died while in infancy, whereas the latter,
263:; this section illustrates the poem's references to the
2453:
Dante, led by Virgil, Consoles the Souls of the Envious
1464:"Tibullus the Elegiac Vates: Acrostics in Tibullus 2.5"
488:
3.58. Finally, Floyd—who subscribes to the theory that
449:. Wendell Clausen, for instance, posited that the word
1220:
1218:
2139:
Virgil's Prophecy on the Saviour's Birth: the Fourth
2041:"Since the Child Smiles: A Note on Virg. Ecl. 4.62–3"
2079:
Steenkamp, Johan (2011). "The Structure of Vergil's
997:
995:
905:
Christian interpretations of Virgil's Fourth Eclogue
228:
who uttered divine revelations in a frenzied state.
2436:
2401:
2375:
2294:
612:). Most editors, however, have changed the text to
237:Now returns the Maid, returns the reign of Saturn:
233:"Now is come the last age of the Cumaean prophecy:
55:. The poem is dated to 40 BC by its mention of the
2171:
1831:
1696:Classical Association of the Middle West and South
1654:Classical Association of the Middle West and South
686:of Virgil's manuscripts is impossible against the
239:Now from high heaven a new generation comes down.
1250:
1248:
965:believed in this interpretation of the eclogue.
2174:The Virtuous Pagan in Middle English Literature
231:
1977:Bulletin of the Institute of Classical Studies
1079:
1077:
419:Grammarian and ancient Virgilian commentator,
272:Line 10 concludes with a reference to the god
2272:
251:, be gracious; now thine own Apollo reigns."
8:
1509:) and eminently happy." Page (1898), p. 123.
1456:has also been found to contain an acrostic:
1372:The reason for making the further change to
1190:
1188:
1112:
1110:
245:And the golden to arise over all the world,
243:In whom the iron race shall begin to cease,
2232:has original text related to this article:
2213:has original text related to this article:
1565:
1559:
1504:
1498:
1457:
1452:The pseudo-Sibylline prophecy in poem 5 of
1430:
1385:
1379:
1373:
1035:
1033:
890:
857:
842:
754:TEque Adeo DECus hoc Aevi TE consule inibit
752:
696:
687:
681:
668:
662:
652:
632:
613:
597:
333:noted that the poem implies that the whole
26:'s pencil black and white landscape study,
2279:
2265:
2257:
1971:Nisbet, R. G. M. (1978). "Virgil's Fourth
1407:
1405:
1124:
1122:
1100:
1098:
889:Another apparent acrostic, the Latin word
698:incipe, parve puer, risu cognoscere matrem
642:those who have not smiled for their parent
626:those who have not smiled at their parents
1663:Michelangelo's Nose: A Myth and Its Maker
235:The great cycle of periods is born anew.
210:'s idea that there is a periodic rule of
2093:. Classical Association of South Africa.
337:will have to be replayed; a new band of
1529:(masculine) both mean 'star' in Greek.
973:
695:A related question is whether line 60 (
579:, or a poem written specifically for a
433:two boys around the time of the Fourth
2504:
2098:Stuart, Duane Reed (1921). "On Vergil
1601:, MA thesis, Cambridge, MA, pp. 25–26.
809:song has come" (line 4). The names of
170:The 63-line poem (the shortest of the
7:
2492:
1799:Floyd, Edwin (Fall 1997). "Vergil's
607:for whom the parents have not smiled
51:, is a Latin poem by the Roman poet
28:Eclogue IV: Thy Very Cradle Quickens
472:is elsewhere used by Virgil in the
2137:Virgil (1918). Carus, Paul (ed.).
1993:10.1111/j.2041-5370.1978.tb00385.x
1435:2.112. See: Hejduk, J. D. (2018).
941:and beyond, many assumed that the
657:). Another argument is that where
547:, as well as Greek, antecedents".
321:Both lines 11 and 13–14 reference
14:
241:Yet do thou at that boy's birth,
79:, to whom the poem is dedicated.
2515:
2503:
2491:
2223:
2204:
387:
378:
341:will travel the seas, and a new
310:argued that the rule of Apollo (
174:) begins with an address to the
86:, the poem was reinterpreted by
2153:Virgil (1984). Lee, Guy (ed.).
1950:Virgil, A Poet in Augustan Rome
1834:The Oxford Classical Dictionary
1726:. The Vergilian Society: 13–16.
1712:The Cambridge Classical Journal
480:, which is used three times in
259:4 (ll. 4–11), as translated by
2180:American Philosophical Society
1985:Institute of Classical Studies
1975:: Easterners and Westerners".
1927:Apollo, Augusts, and the Poets
1891:Mackail, John William (2003).
1737:Johns Hopkins University Press
1049:Healy, Patrick Joseph (1912).
899:Later Christian interpretation
439:Gaius Asinius Gallus Saloninus
98:. Notable individuals such as
1:
2409:Christian interpretations of
2065:10.5184/classicalj.109.1.0073
2057:10.5184/classicalj.109.1.0073
2039:Scafoglio, Giampiero (2013).
1954:University of Cambridge Press
453:in line 17 is a reference to
299:
1714:, Vol. 54 (2008), pp. 49–79.
813:(goddess of childbirth) and
2114:University of Chicago Press
1768:Texas Tech University Press
1733:Latin Literature: A History
1731:Conte, Gian Biagio (1999).
1443:(1959-), 64, 71–102, p. 75.
780:the tenth age or generation
2575:
1931:Cambridge University Press
1873:Cambridge University Press
1704:C. Asinius Pollio and the
1588:Kronenberg (2017), p. 337.
1541:
1535:
1525:
1519:
1488:Kronenberg (2017), p. 339.
1354:Gransden 1992, p. 200–201.
1146:Ebbeler 2010, pp. 193–194.
1071:Mackail 2003, pp. 275–276.
902:
873:
837:
822:
765:
759:
731:
508:, as evidenced by line 22.
82:In late antiquity and the
2544:1st-century BC literature
2487:
2423:The Virgilian Progression
2024:10.1017/S0009838800006960
1857:Grandsen, K. W. (1992). "
1823:10.1080/00144949709595234
1665:. John Wiley & Sons.
1628:Bourne 1916, pp. 390–400.
1302:"Middle Eastern Religion"
1242:Arnold 1994, pp. 144–145.
1203:Arnold 1994, pp. 143–145.
1083:Miller 2009, pp. 254–255.
1052:"Sibylline Oracles"
1002:Williams, Robert Deryck.
980:Cairns (2008), pp. 55–62.
945:referenced in the Fourth
441:, died under the rule of
302:40 BC, both Octavian and
90:to be about the birth of
2445:Dante and Virgil in Hell
1420:Scafoglio (2013), p. 76.
1399:Scafoglio (2013), p. 76.
571:Epithalamium-like nature
421:Maurus Servius Honoratus
2215:English translation of
2007:The Classical Quarterly
1948:Morwood, James (2008).
1879:Kronenberg, L. (2017).
1661:Barolsky, Paul (2007).
1336:Nisbet 1978, pp. 66–67.
1307:Encyclopædia Britannica
1281:Rose 1924, pp. 113–114.
1182:Nisbet 1978, pp. 70–71.
1027:Steenkamp 2011, p. 101.
1008:Encyclopædia Britannica
925:, but nevertheless led
713:Acrostics and word play
599:cui non risere parentes
490:cui non risere parentes
2146:University of Michigan
1610:Vitto 1989, pp. 36–49.
1566:
1560:
1506:tuus iam regnat Apollo
1505:
1499:
1458:
1431:
1386:
1380:
1374:
1233:Gransden 1992, p. 200.
913:, a term referring to
891:
858:
843:
796:changed it to 15, the
753:
697:
688:
682:
669:
663:
654:dulce rideat ad patrem
653:
634:qui non risere parenti
633:
614:
598:
509:
286:tuus iam regnat Apollo
253:
158:. The fourth of these
31:
2170:Vitto, Cindy (1989).
2045:The Classical Journal
2016:Classical Association
1925:Miller, John (2009).
1784:10.1353/hel.2010.0016
1687:The Classical Journal
1645:The Classical Journal
1164:Ebbeler 2010, p. 194.
1155:Ebbeler 2010, p. 187.
1058:Catholic Encyclopedia
989:Fowler 1996, p. 1602.
951:Constantine the Great
503:
188:magnus ordo saeclorum
100:Constantine the Great
22:
1908:Kessinger Publishing
1893:Virgil's Works: The
1864:The Classical Review
1861:by James L. Kugel".
1815:Taylor & Francis
1263:Floyd 1997, pp. 3–4.
1224:Morwood 2008, p. 11.
1194:Miller 2009, p. 254.
1116:Arnold 1994, p. 144.
1039:Miller 2009, p. 255.
323:Gaius Asinius Pollio
261:John William Mackail
77:Gaius Asinius Pollio
61:Gaius Asinius Pollio
42:, also known as the
2559:Octavia the Younger
2477:The Barque of Dante
2393:Vergilius Vaticanus
2383:Vergilius Augusteus
2365:Appendix Vergiliana
2243:Full Latin text of
2234:Full Latin text of
2105:Classical Philology
1776:2010Helio..37..187E
1702:Cairns, F. (2008).
1619:Conte 1999, p. 267.
1579:Danielewicz (2019).
1411:Nisbet 1978, p. 70.
1345:Nisbet 1978, p. 71.
1327:Nisbet 1978, p. 59.
1272:Floyd 1997, p. 3–5.
1173:Stuart 1921 p. 209.
1092:Nisbet 1978, p. 62.
709:verse noted above.
618:non risere parentes
447:Octavia the Younger
407:Octavia the Younger
280:during the rule of
198:; the concept of a
73:Octavia the Younger
59:of Virgil's patron
2418:Sortes Vergilianae
2249:, courtesy of the
1887:, 161(2), 337–339.
1479:Kronenberg (2017).
1290:Rose 1924, p. 113.
1137:Rose 1924, p. 115.
1104:Rose 1924, p. 114.
798:college of priests
787:Phlegon of Tralles
763:here is short for
510:
462:Second Triumvirate
331:Jenny Strauss Clay
32:
2531:
2530:
2388:Vergilius Romanus
1533:uses both words (
1470:, 71(3), 508–514.
1300:Gordon, Cyrus H.
1254:Floyd 1997, p. 4.
1212:Carus 1918, p. 6.
1128:Clay 2009, p. 13.
566:Textual criticism
556:Jewish messianism
529:, along with the
522:Sibylline Oracles
217:Sibylline Oracles
121:Hebrew Scriptures
2566:
2549:Poetry by Virgil
2522:Wikisource texts
2519:
2507:
2506:
2495:
2494:
2469:Dante and Virgil
2281:
2274:
2267:
2258:
2227:
2208:
2193:
2177:
2166:
2163:Penguin Classics
2149:
2133:
2094:
2075:
2073:
2071:
2035:
1996:
1967:
1944:
1921:
1876:
1853:
1837:
1826:
1795:
1750:
1727:
1699:
1676:
1657:
1629:
1626:
1620:
1617:
1611:
1608:
1602:
1595:
1589:
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1538:
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1195:
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1025:
1019:
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1014:
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990:
987:
981:
978:
894:
885:
882:
879:
876:
875:
870:
867:
864:
861:
855:
852:
849:
846:
840:
839:
834:
831:
828:
825:
824:
800:who guarded the
784:
781:
778:
774:
768:
767:
762:
761:
756:
750:
747:
744:
740:
734:
733:
700:
691:
685:
672:
666:
656:
646:
643:
640:
636:
630:
627:
624:
620:
611:
608:
605:
601:
560:Greco-Roman West
391:
382:
301:
268:
224:ascribed to the
222:Greek hexameters
2574:
2573:
2569:
2568:
2567:
2565:
2564:
2563:
2534:
2533:
2532:
2527:
2483:
2480:(1858 painting)
2472:(1850 painting)
2464:(1835 painting)
2456:(1835 painting)
2448:(1822 painting)
2432:
2397:
2371:
2290:
2285:
2251:Perseus Project
2201:
2196:
2190:
2169:
2152:
2136:
2097:
2078:
2069:
2067:
2038:
1999:
1970:
1964:
1947:
1941:
1924:
1918:
1890:
1856:
1850:
1829:
1798:
1753:
1747:
1730:
1717:
1679:
1673:
1660:
1641:
1637:
1632:
1627:
1623:
1618:
1614:
1609:
1605:
1596:
1592:
1587:
1583:
1578:
1574:
1557:
1553:
1517:
1513:
1496:
1492:
1487:
1483:
1478:
1474:
1454:Tibullus book 2
1451:
1447:
1428:
1424:
1419:
1415:
1410:
1403:
1398:
1394:
1371:
1367:
1362:
1358:
1353:
1349:
1344:
1340:
1335:
1331:
1326:
1322:
1312:
1310:
1299:
1298:
1294:
1289:
1285:
1280:
1276:
1271:
1267:
1262:
1258:
1253:
1246:
1241:
1237:
1232:
1228:
1223:
1216:
1211:
1207:
1202:
1198:
1193:
1186:
1181:
1177:
1172:
1168:
1163:
1159:
1154:
1150:
1145:
1141:
1136:
1132:
1127:
1120:
1115:
1108:
1103:
1096:
1091:
1087:
1082:
1075:
1070:
1066:
1061:. Vol. 13.
1048:
1047:
1043:
1038:
1031:
1026:
1022:
1012:
1010:
1001:
1000:
993:
988:
984:
979:
975:
971:
959:Dante Alighieri
917:who were never
907:
901:
883:
880:
877:
868:
865:
862:
853:
850:
847:
832:
829:
826:
802:Sibylline Books
782:
779:
776:
748:
745:
742:
715:
644:
641:
638:
628:
625:
622:
609:
606:
603:
594:
573:
568:
417:
416:
415:
414:
405:) and his wife
394:
393:
392:
384:
383:
372:
308:R. G. M. Nisbet
270:
255:
246:
244:
242:
240:
238:
236:
234:
168:
138:
133:
117:R. G. M. Nisbet
108:Dante Alighieri
17:
12:
11:
5:
2572:
2570:
2562:
2561:
2556:
2551:
2546:
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2535:
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2525:
2513:
2501:
2488:
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2484:
2482:
2481:
2473:
2465:
2457:
2449:
2440:
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2433:
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2430:
2425:
2420:
2415:
2405:
2403:
2399:
2398:
2396:
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2390:
2385:
2379:
2377:
2373:
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2370:
2369:
2361:
2354:
2347:
2298:
2296:
2292:
2291:
2286:
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2276:
2269:
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2255:
2254:
2240:
2221:
2209: English
2200:
2199:External links
2197:
2195:
2194:
2188:
2167:
2150:
2134:
2122:10.1086/360358
2095:
2076:
2036:
1997:
1968:
1962:
1945:
1939:
1922:
1916:
1888:
1877:
1854:
1848:
1838:(3 ed.).
1827:
1806:The Explicator
1796:
1751:
1745:
1728:
1715:
1700:
1677:
1671:
1658:
1638:
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1603:
1590:
1581:
1572:
1558:Words such as
1551:
1511:
1490:
1481:
1472:
1445:
1432:de Divinatione
1422:
1413:
1401:
1392:
1365:
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1029:
1020:
991:
982:
972:
970:
967:
963:Alexander Pope
939:Late Antiquity
911:virtuous pagan
903:Main article:
900:
897:
714:
711:
593:
590:
572:
569:
567:
564:
506:Book of Isaiah
396:
395:
386:
385:
377:
376:
375:
374:
373:
371:
370:Interpretation
368:
316:Saturnia regna
278:Roman pantheon
230:
167:
164:
137:
134:
132:
129:
112:Alexander Pope
16:Poem by Virgil
15:
13:
10:
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3:
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2428:Virgil's tomb
2426:
2424:
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2406:
2404:
2402:Miscellaneous
2400:
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2237:
2231:
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2222:
2220:
2218:
2212:
2207:
2203:
2202:
2198:
2191:
2189:9780871697950
2185:
2181:
2176:
2175:
2168:
2164:
2160:
2156:
2151:
2147:
2143:
2140:
2135:
2131:
2127:
2123:
2119:
2115:
2111:
2107:
2106:
2101:
2096:
2092:
2088:
2087:
2086:Acta Classica
2082:
2077:
2066:
2062:
2058:
2054:
2050:
2046:
2042:
2037:
2033:
2029:
2025:
2021:
2017:
2013:
2009:
2008:
2003:
1998:
1994:
1990:
1986:
1982:
1978:
1974:
1969:
1965:
1963:9780521689441
1959:
1955:
1951:
1946:
1942:
1940:9780521516839
1936:
1932:
1928:
1923:
1919:
1917:9780766140141
1913:
1909:
1905:
1902:
1898:
1894:
1889:
1886:
1882:
1878:
1874:
1870:
1866:
1865:
1860:
1855:
1851:
1849:9780198661726
1845:
1841:
1836:
1835:
1828:
1824:
1820:
1816:
1812:
1808:
1807:
1802:
1797:
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1781:
1777:
1773:
1769:
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1746:9780801862533
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1591:
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1582:
1576:
1573:
1568:
1562:
1555:
1552:
1548:
1532:
1523:(neuter) and
1515:
1512:
1507:
1501:
1494:
1491:
1485:
1482:
1476:
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1469:
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1143:
1140:
1134:
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1125:
1123:
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1111:
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977:
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955:St. Augustine
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803:
799:
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773:
755:
739:
728:
724:
720:
717:According to
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635:
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552:Eduard Norden
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312:regnat Apollo
309:
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265:Cumaean Sibyl
262:
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184:Cumaean Sibyl
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104:St. Augustine
101:
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93:
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85:
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70:
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62:
58:
54:
50:
49:
45:
41:
38:
37:
29:
25:
24:Samuel Palmer
21:
2521:
2509:
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2467:
2459:
2451:
2443:
2410:
2363:
2356:
2349:
2319:
2301:
2244:
2235:
2228: Latin
2216:
2173:
2155:The Eclogues
2154:
2142:
2138:
2109:
2103:
2102:iv. 60-63".
2099:
2090:
2084:
2080:
2068:. Retrieved
2051:(1): 73–87.
2048:
2044:
2011:
2005:
2001:
1980:
1976:
1972:
1949:
1926:
1904:
1900:
1896:
1892:
1884:
1868:
1862:
1858:
1833:
1810:
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1711:
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1691:
1685:
1681:
1662:
1649:
1643:
1635:Bibliography
1624:
1615:
1606:
1598:
1593:
1584:
1575:
1554:
1546:
1514:
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1475:
1467:
1448:
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1425:
1416:
1395:
1368:
1359:
1350:
1341:
1332:
1323:
1311:. Retrieved
1305:
1295:
1286:
1277:
1268:
1259:
1238:
1229:
1208:
1199:
1178:
1169:
1160:
1151:
1142:
1133:
1088:
1067:
1056:
1044:
1023:
1011:. Retrieved
985:
976:
946:
942:
934:
908:
888:
819:
791:
772:dekátē geneá
771:
766:δεκάτη γενεά
737:
726:
716:
702:
694:
675:
615:
595:
592:Smiling baby
585:
577:epithalamium
574:
549:
530:
526:
521:
518:Hebrew Bible
511:
489:
485:
481:
477:
473:
469:
465:
459:
450:
434:
431:
424:
418:
410:
402:
348:
326:
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311:
289:
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271:
256:
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232:
226:prophetesses
215:
203:
200:magnus annus
199:
187:
179:
171:
169:
159:
151:
147:
141:
139:
123:via Eastern
92:Jesus Christ
81:
65:
47:
46:
43:
39:
35:
34:
33:
27:
2554:Mark Antony
2376:Manuscripts
2116:: 209–230.
2070:November 6,
2018:: 113–118.
919:evangelized
514:Isaiah 11:6
399:Mark Antony
304:Mark Antony
196:Ages of Man
84:Middle Ages
69:Mark Antony
2538:Categories
2437:Portrayals
2368:(spurious)
2230:Wikisource
2211:Wikisource
2159:London, UK
1885:Philologus
1698:: 390–400.
1656:: 143–160.
1547:Phaenomena
969:References
659:Quintilian
343:Trojan War
335:Heroic Age
298:, because
156:Theocritus
136:Background
88:Christians
57:consulship
2510:Wikiquote
2130:161338092
2032:170727145
1987:: 59–78.
1792:161669115
1720:Vergilius
1545:) in his
1468:Mnemosyne
1441:Vergilius
1313:August 7,
1013:August 7,
545:Anatolian
535:"reflect
516:from the
339:Argonauts
327:munuscula
2351:Georgics
2303:Eclogues
2081:Eclogues
1903:Georgics
1899:Eclogues
1756:Eclogues
1706:Eclogues
1429:Cicero,
1387:parentes
1378:is that
1004:"Virgil"
935:Eclogues
927:virtuous
727:DE CA TE
723:acrostic
707:Catullus
649:Catullus
586:Eclogues
537:Egyptian
527:Eclogues
478:incipere
474:Eclogues
455:Hercules
443:Tiberius
426:Princeps
364:Juventas
296:Octavian
282:Augustus
172:Eclogues
166:Synopsis
160:Eclogues
152:Eclogues
148:Bucolics
143:Eclogues
131:Overview
2498:Commons
2411:Eclogue
2245:Eclogue
2236:Eclogue
2217:Eclogue
2141:Eclogue
2100:Eclogue
2014:(3/4).
2002:Eclogue
1973:Eclogue
1801:Eclogue
1772:Bibcode
1770:: 187.
1682:Eclogue
1542:ἀστέρας
1500:saecula
1459:AVDI ME
1375:parenti
947:Eclogue
866:behold!
823:ἀστέρας
807:Cumaean
541:Semitic
486:Eclogue
482:Eclogue
451:pacatum
435:Eclogue
351:Orpheus
257:Eclogue
204:saecula
180:Eclogue
125:oracles
96:prophet
48:Eclogue
36:Eclogue
2358:Aeneid
2288:Virgil
2186:
2128:
2063:
2030:
1960:
1937:
1914:
1895:Aeneid
1846:
1840:Oxford
1790:
1760:Helios
1743:
1669:
1561:aspice
1531:Aratus
1520:ἄστρον
1381:ridere
931:damned
923:Christ
915:pagans
892:CACATA
859:aspice
844:caelum
815:Apollo
811:Lucina
760:δεκάτη
738:dekátē
732:δεκάτη
719:Cicero
678:Nisbet
543:, and
532:Aeneid
357:, and
274:Apollo
249:Lucina
212:Saturn
192:Hesiod
110:, and
53:Virgil
44:Fourth
30:(1876)
2295:Works
2126:S2CID
2112:(3).
2061:JSTOR
2028:S2CID
1983:(1).
1871:(1).
1817:: 3.
1813:(1).
1788:S2CID
1766:(2).
1694:(7).
1652:(2).
1536:ἄστρα
1526:ἀστήρ
874:ἀστήρ
838:ἄστρα
830:stars
794:Sulla
746:tenth
631:) or
581:bride
495:Muses
411:right
355:Linus
247:Holy
208:Plato
176:Muses
2184:ISBN
2072:2023
1958:ISBN
1935:ISBN
1912:ISBN
1901:and
1844:ISBN
1803:4".
1741:ISBN
1667:ISBN
1567:ecce
1539:and
1315:2014
1015:2014
961:and
943:puer
881:star
703:your
470:puer
466:puer
403:left
353:and
146:(or
71:and
2118:doi
2083:".
2053:doi
2049:109
2020:doi
2004:".
1989:doi
1819:doi
1780:doi
1758:".
1684:".
1564:or
851:sky
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683:cui
670:qui
664:cui
616:qui
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291:sic
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