These were transformed from ships to sea-nymphs. This is almost as violent a machine, as the death of Arruns by a goddess in the episode of Camilla. But the poet makes use of it with greater art; for here it carries on the main design. These new-made divinities not only tell Æneas what had passed in his camp during his absence, and what was the present distress of his besieged people, and that his horsemen, whom he had sent by land, were ready to join him at his descent; but warn him to provide for battle the next day, and foretel him good success: so that this episodical machine is properly a part of the great poem; for, besides what I have said, they push on his navy with celestial vigour, that it might reach the port more speedily, and take the enemy more unprovided to resist the landing: whereas the machine relating to Camilla is only ornamental; for it has no effect, which I can find, but to please the reader, who is concerned that her death should be revenged.
The poet here begins to tell the names of the Tuscan captains who followed Æneas to the war: and I observe him to be very particular in the description of their persons, and not forgetful of their manners; exact also in the relation of the numbers which each of them command. I doubt not but, as, in the Fifth Book, he gave us the names of the champions who contended for the several prizes, that he might oblige many of the most ancient Roman families, their descendants—and as, in the Seventh Book, he mustered the auxiliary forces of the Latins on the same account—so here he gratifies his Tuscan friends with the like remembrance of their ancestors, and, above the rest, Mæcenas, his great patron, who, being of a royal family in Etruria, was probably represented under one of the names here mentioned, then known among the Romans, though, at so great a distance, unknown to us. And, for his sake chiefly, as I guess, he makes Æneas (by whom he always means Augustus) to seek for aid in the country of Mæcenas, thereby to endear his protector to his emperor, as if there had been a former friendship betwixt their lines. And who knows, but Mæcenas might pretend, that the Cilnian family was derived from Tarchon, the chief commander of the Tuscans?
I have mentioned this passage in my preface to the Æneïs, to prove that fate was superior to the gods, and that Jove could neither defer nor alter its decrees. Sir Robert Howard has since been pleased to send me the concurrent testimony of Ovid: it is in the last book of his Metamorphoses, where Venus complains that her descendant, Julius Cæsar, was in danger of being murdered by Brutus and Cassius, at the head of the commonwealth-faction, and desires [the gods] to prevent that barbarous assassination. They are moved to compassion; they are concerned for Cæsar; but the poet plainly tells us, that it was not in their power to change destiny. All they could do, was to testify their sorrow for his approaching death, by fore-shewing it with signs and prodigies, as appears by the following lines:—
Then she addresses to her father Jupiter, hoping aid from him, because he was thought omnipotent. But he, it seems, could do as little as the rest; for he answers thus:
Jupiter, you see, is only library-keeper, or custos rotulorum, to the Fates: for he offers his daughter a cast of his office, to give her a sight of their decrees, which the inferior gods were not permitted to read without his leave. This agrees with what I have said already in the preface; that they, not having seen the records, might believe they were his own hand-writing, and consequently at his disposing, either to blot out or alter as he saw convenient. And of this opinion was Juno in those words, tua, qui potes, orsa reflectas. Now the abode of those Destinies being in hell, we cannot wonder why the swearing by Styx was an inviolable oath amongst the gods of heaven, and that Jupiter himself should fear to be accused of forgery by the Fates, if he altered any thing in their decrees; Chaos, Night, and Erebus, being the most ancient of the deities, and instituting those fundamental laws, by which he was afterwards to govern. Hesiod gives us the genealogy of the gods; and I think I may safely infer the rest. I will only add, that Homer was more a fatalist than Virgil: for it has been observed, that the word Τυχη, or Fortune, is not to be found in his two poems; but, instead of it, always Μοιρα.
ARGUMENT.
Æneas erects a trophy of the spoils of Mezentius, grants a truce for burying the dead, and sends home the body of Pallas with great solemnity. Latinus calls a council, to propose offers of peace to Æneas; which occasions great animosity betwixt Turnus and Drances. In the mean time there is a sharp engagement of the horse; wherein Camilla signalises herself, is killed; and the Latine troops are entirely defeated.