Difference between revisions of "Waltharius215"

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(Walther returns from battle and encounters Hildegund (215–255))
(Walther returns from battle and encounters Hildegund (215–255))
 
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|{{Commentary|''Palatini'': “palace servants”
 
|{{Commentary|''Palatini'': “palace servants”
 
}}
 
}}
|{{Parallel|Prudentius, ''Apotheosis'' 481: ''ecce Palatinus. . .minister. . . '' ‘See the servant of the palace. . .’ ''Aeineid'' 2.41: ''Laocoon ardens summa decurrit ab arce''. ‘Laocoon in hot haste runs down from the citadel’s height.’ 11.490: ''fulgebatque alta decurrens aureus arce.'' ‘He shone with gold as he ran down from the fortress height.’
+
|{{Parallel|Prudentius, ''Apotheosis'' 481: ''ecce Palatinus. . .minister. . . '' ‘See the servant of the palace. . .’ ''Aeneid'' 2.41: ''Laocoon ardens summa decurrit ab arce''. ‘Laocoon in hot haste runs down from the citadel’s height.’ 11.490: ''fulgebatque alta decurrens aureus arce.'' ‘He shone with gold as he ran down from the fortress height.’
 
}}
 
}}
 
|
 
|
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|{{Commentary|''Tallum'': “cup, goblet” – a Germanism.
 
|{{Commentary|''Tallum'': “cup, goblet” – a Germanism.
 
}}
 
}}
|{{Parallel|''Aeineid'' 1.729: ''implevitque mero pateram''. ‘She filled the cup with wine.’ ''Liber II Macchabeorum'' 14.4: ''. . .offerens ei. . .tallos qui templi esse videbantur.'' ‘. . .Offering to him. . .boughs which seemed to belong to the temple.’
+
|{{Parallel|''Aeneid'' 1.729: ''implevitque mero pateram''. ‘She filled the cup with wine.’ ''Liber II Macchabeorum'' 14.4: ''. . .offerens ei. . .tallos qui templi esse videbantur.'' ‘. . .Offering to him. . .boughs which seemed to belong to the temple.’
 
}}
 
}}
 
|{{Pictures|<gallery widths="180px" heights="120px" perrow="2">
 
|{{Pictures|<gallery widths="180px" heights="120px" perrow="2">
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</gallery>}}
 
</gallery>}}
 
|{{Meter|scansion=DSSSDS}}
 
|{{Meter|scansion=DSSSDS}}
|{{Comment|The trope of a woman offering drink or other reward for military service to the hero is common to both Classical and Germanic traditions.  In Aeneid 1.729, Dido offers Aeneas wine.  The word used there is implevit, which is echoed in the Waltharius by complevit.  This theme is also present in the Anglo-Saxon epic Beowulf.  After killing Grendel, Beowulf receives a necklace and a byrnie from Wealtheow, Hrothgar’s wife (l. 1215-1220).  Before the contest with Grendel, Wealtheow offers Beowulf drink (1. 623-625), on his homecoming, Queen Hygd, the wife of Hygelac, also distributes mead (l. 1980-1983), and Beowulf also talks of Freawaru, Hrothgar’s daughter, distributing mead.  Conincidently, Freawaru marries Ingeld, of whom Alcuin wrote to a bishop named Speratus, scolding him for listening to songs and stories of pagan heros, writing “What has Ingeld to do with Christ?” [I am not sure what to make of the reference on the wiki to 2 Maccabees.  It doesn’t seem to connect either in language or in content.] -AE}}
+
|{{Comment|The trope of a woman offering drink or other reward for military service to the hero is common to both Classical and Germanic traditions.  In Aeneid 1.729, Dido offers Aeneas wine.  The word used there is implevit, echoed in the Waltharius by complevit.  This theme is also present in the Anglo-Saxon epic Beowulf.  After killing Grendel, Beowulf receives a necklace and a byrnie from Wealtheow, Hrothgar’s wife (l. 1215-1220).  Before the contest with Grendel, Wealtheow offers Beowulf drink (l. 623-625), on his homecoming, Queen Hygd, the wife of Hygelac, also distributes mead (l. 1980-1983), and Beowulf also talks of Freawaru, Hrothgar’s daughter, distributing mead.  Coincidently, Freawaru marries Ingeld, of whom Alcuin wrote to a bishop named Speratus, scolding him for listening to songs and stories of pagan heros, writing “What has Ingeld to do with Christ?” [AE]}}
 
|-
 
|-
 
|[[Porrexitque]] [[viro]], [[qui3|qui]] [[signans]] [[accipiebat]]
 
|[[Porrexitque]] [[viro]], [[qui3|qui]] [[signans]] [[accipiebat]]
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|{{Commentary|''Signans'': “making the sign of the Cross” before partaking of the drink.
 
|{{Commentary|''Signans'': “making the sign of the Cross” before partaking of the drink.
 
}}
 
}}
|{{Parallel|''Aeineid'' 8.274: ''pocula porgite dextris.'' ‘Stretch forth the cup in your hands.’  
+
|{{Parallel|Lucan 9.503: ''porrexitque duci.'' ''Aeneid'' 8.274: ''pocula porgite dextris.'' ‘Stretch forth the cup in your hands.’  
 
}}
 
}}
 
|
 
|
 
|{{Meter|scansion=SDSSDS}}
 
|{{Meter|scansion=SDSSDS}}
|{{It seems that signans must be translated as Kratz does: “…gave it to the man, who, as he took it, crossed / himself, and pressed the maiden’s hand with his….”  This translation is overtly Christian, but it is difficult to make sense of the passage otherwise.  Additionally, Du Cange gives this definition as the first one and traces back to Tertullian, so it would likely have carried that connotation to a ninth or tenth century author or audience, especially if it were monastic. -AE}}
+
|{{Comment|It seems that "signans" must be translated as Kratz does: “…gave it to the man, who, as he took it, crossed / himself, and pressed the maiden’s hand with his….”  This translation is overtly Christian, but it is difficult to make sense of the passage otherwise.  One way this could look would be that Hildegund offered Walther the filled cup, and he held it and her hand, while blessing the cup with his other hand.  Du Cange’s Glossarium mediae et infimae latinitatis gives the Christian definition as the most common one and traces its use back to Tertullian, so it would likely have carried that connotation to a ninth- or tenth- century author or audience, especially if that audience were monastic. [AE]}}
 
|-
 
|-
 
|[[Virgineamque]] [[manum]] [[propria1|propria]] [[constrinxit]]. [[at]] [[illa2|illa]]
 
|[[Virgineamque]] [[manum]] [[propria1|propria]] [[constrinxit]]. [[at]] [[illa2|illa]]
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|
 
|
 
|{{Meter|scansion=DDDSDS}}
 
|{{Meter|scansion=DDDSDS}}
|
+
|{{Comment|It would be interesting if the last two words of this line ("at illa") were intended as a pun on Attila’s name.  However, this seems unlikely for several reasons.  If the line were translated with "Attila" instead of "at illa," it would leave Attila to “stand there, silent, staring at [his] master’s face,” which does not make sense, even in a joking way.  The phrase also appears later in the poem once Attila is gone (l. [[Waltharius640|673]]). [AE]}}
 
|-
 
|-
 
|[[Astitit]] [[et]] [[vultum]] r[[et]]icens [[intendit]] [[herilem]],
 
|[[Astitit]] [[et]] [[vultum]] r[[et]]icens [[intendit]] [[herilem]],
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|
 
|
 
|
 
|
|
+
|{{Parallel|Juvencus 1.2143: ''sponsalia pacta."}}
 
|
 
|
 
|{{Meter|scansion=DSSSDS|elision=ambo etenim}}
 
|{{Meter|scansion=DSSSDS|elision=ambo etenim}}
|
+
|{{Comment|This is one of the few hints given to the chronology of the first part of the poem.  We know that when the hostages were taken, Gunther was too young to leave his mother, and we know that the three children are essentially adults by the time they leave (Hildegund is old enough to serve as quartermistress, and the boys have become warriors), and here we learn that Hildegund and Walther were both old enough when they were taken that they remember they are betrothed.  Of course, it is also possible that Hagen or another captive knew of the betrothal and told them. [AE]}}
 
|-
 
|-
 
|[[Provocat]] [[et]] [[tali1|tali]] [[caram]] [[sermone]] [[puellam]]:
 
|[[Provocat]] [[et]] [[tali1|tali]] [[caram]] [[sermone]] [[puellam]]:
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|
 
|
 
|{{Meter|scansion=DDDSDS}}
 
|{{Meter|scansion=DDDSDS}}
|
+
|{{Comment|The theme of exile is also common to both Classical and Germanic poems.  In Anglo-Saxon, the elegies The Wanderer, The Seafarer, and The Wife’s Lament each recount sad stories of exile.  In the Aeneid, the phrase exsilium pati appears, describing what Aeneas’s father will not do (l. 2.638).  Ovid also wrote exile poems.  Additionally, as Walther and Hildegund go into exile for the sake of their earthly fathers, and Hagen does so for the sake of his earthly lord, religious figures of their period underwent exile or wandering for the sake of God.  [AE]
 +
 
 +
You may also want to mention that exile is central to the Old Testament (e.g. Ezekiel, Esther). [JJTY]
 +
 
 +
Exile is also important in the Old Testament.  The Book of Ezekiel takes place during the Babylonian Captivity of the Jews, after the destruction of Solomon's Temple.  In that case, it is an entire people that is exiled.  The story of Esther, in the Book of Esther, is also that of an exile.}}
 
|-
 
|-
 
|[[Non]] [[ignorantes]], [[quid5|quid]] [[nostri1|nostri]] [[forte]] [[parentes]]
 
|[[Non]] [[ignorantes]], [[quid5|quid]] [[nostri1|nostri]] [[forte]] [[parentes]]
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|
 
|
 
|{{Meter|scansion=DDDSDS}}
 
|{{Meter|scansion=DDDSDS}}
|
+
|{{Comment|This passage, particularly the word hyroniam in line 235, forms the heart of many scholars’ arguments about irony in the poem.  It is clear from this passage that the poet understands the phenomenon of irony, and that he uses it for humorous effect, at least in this instance.  However, it is not clear from this passage whether the poet meant anything more than entertainment, let alone the Christian conversion message which Parkes argues that the irony encodes (“Irony in Waltharius”).  This passage is ironic because Walther says the opposite of what Hildegund expects, and it might be funny because the betrothed misunderstand each other, but in this key example, the poet does not attack pagan values.  Indeed, Walther himself is not even being ironic.  Hildegund only thinks he is.  Another interpretation is that Walther is joking with Hildegund, and she plays along.  However, their relationship does not involve this kind of joking elsewhere in the poem.  For further investigation of irony in the Waltharius, see Dennis Green, Ford B. Parkes, Alain Renoir, and David Townsend. [AE]}}
 
|-
 
|-
 
|[[Paulum]] [[conticuit]], [[sed1|sed]] [[postea]] [[talia2|talia]] [[reddit]]:
 
|[[Paulum]] [[conticuit]], [[sed1|sed]] [[postea]] [[talia2|talia]] [[reddit]]:
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|
 
|
 
|
 
|
|{{Parallel|''Aeineid'' 6.55: ''pectore ab imo.'' . . ‘From his inmost heart. . .’ 11.840: ''imo pectore.''
+
|{{Parallel|''Aeneid'' 1.371: ''imoque trahens a pectore.'' 6.55: ''pectore ab imo.'' . . ‘From his inmost heart. . .’ 11.840: ''imo pectore.''
 
}}
 
}}
 
|
 
|
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|[[absit]] [[quod]] [[memoras]]! [[dextrorsum]] [[porrige1|porrige]] [[sensum]]!
 
|[[absit]] [[quod]] [[memoras]]! [[dextrorsum]] [[porrige1|porrige]] [[sensum]]!
 
|
 
|
|{{Commentary|''Porrige'' equiv. to ''dirige''<br />''Dextrosrum'': i.e., to what is favorable/correct.
+
|{{Commentary|''Porrige'' equiv. to ''dirige''<br />''Dextrorsum'': i.e., to what is favorable/correct.
 
}}
 
}}
 
|{{Parallel|''Aeneid'' 4.109: ''quod memoras''. . . ‘What you say. . .’
 
|{{Parallel|''Aeneid'' 4.109: ''quod memoras''. . . ‘What you say. . .’
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|
 
|
 
|{{Meter|scansion=SDDSDS}}
 
|{{Meter|scansion=SDDSDS}}
|
+
|{{Comment|This line closely parallels line 4.105 of the Aeneid ("sensit enim simulata mente locutam"), but in the Aeneid, Venus has actually been fraudulent, whereas Walther here pleads that he was not. [AE]}}
 
|-
 
|-
 
|[[Nec]] [[quicquam]] [[nebulae]] [[vel]] [[falsi]] [[interfore]] [[crede]].
 
|[[Nec]] [[quicquam]] [[nebulae]] [[vel]] [[falsi]] [[interfore]] [[crede]].
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|{{Commentary|''Domne equiv. to Domine''
 
|{{Commentary|''Domne equiv. to Domine''
 
}}
 
}}
|{{Parallel|''Aeineid'' 4.114: ''perge, sequar.'' ‘Go on; I will follow.’ ''Eclogue ''3.49:'' veniam quocumque vocaris.'' ‘Wherever you challenge me, I’ll be there.’ ''Aeneid'' 5.22-23.: ''sequamur,/ quoque vocat, vertamus iter.'' ‘Let us follow, and turn our course whither she calls.’
+
|{{Parallel|''Aeneid'' 4.114: ''perge, sequar.'' ‘Go on; I will follow.’ ''Eclogue ''3.49:'' veniam quocumque vocaris.'' ‘Wherever you challenge me, I’ll be there.’ ''Aeneid'' 5.22-23.: ''sequamur,/ quoque vocat, vertamus iter.'' ‘Let us follow, and turn our course whither she calls.’
 
}}
 
}}
 
|
 
|

Latest revision as of 21:22, 15 December 2009

Walther returns from battle and encounters Hildegund (215–255)

Ecce palatini decurrunt arce ministri 215  Palatini: “palace servants”

 

 Prudentius, Apotheosis 481: ecce Palatinus. . .minister. . . ‘See the servant of the palace. . .’ Aeneid 2.41: Laocoon ardens summa decurrit ab arce. ‘Laocoon in hot haste runs down from the citadel’s height.’ 11.490: fulgebatque alta decurrens aureus arce. ‘He shone with gold as he ran down from the fortress height.’

 

 DSSSDS 
Illius aspectu hilares equitemque tenebant,  Illius equiv. to Waltharii, objective genitive.
Equitem equiv. to equum

 

 DSDDDS
Hiatus: aspectu hilares
False quantities: illius
 
Donec vir sella descenderet inclitus alta.  SSSDDS 
Si bene res vergant, tum demum forte requirunt.  Si…vergant: indirect question

 

 DSSSDS 
Ille aliquid modicum narrans intraverat aulam,  Liber Hester 4.2: non enim erat licitum indutum sacco aulam regis intrare. ‘For no one clothed with sackcloth might enter the king’s court.’

 

 DDSSDS
Elision: ille aliquid
 
lassus enim fuerat), regisque cubile petebat. 220  Cubile equiv. to cubiculum

 

 DDSDDS 
Illic Hiltgundem solam offendit residentem.  SSSSDS
Elision: solam offendit
 
Cui post amplexus atque oscula dulcia dixit:  Aeneid 1.687: cum dabit amplexus atque oscula dulcia figet. . . ‘When she takes you to her bosom, embraces you and imprints sweet kisses. . .’

 

 SSSDDS
Elision: atque oscula
 
ocius huc potum ferto, quia fessus anhelo.'  Ocius: as often in the Waltharius, an adverb’s comparative form is used without any real comparative sense.

 

 Statius Thebaid 11.7-8.: Phlegrae ceu fessus anhelet/ proelia. . . ‘As though he were breathless and weary after Phlegra’s fight. . .’

 

 DSSDDS 
Illa mero tallum complevit mox pretiosum  Tallum: “cup, goblet” – a Germanism.

 

 Aeneid 1.729: implevitque mero pateram. ‘She filled the cup with wine.’ Liber II Macchabeorum 14.4: . . .offerens ei. . .tallos qui templi esse videbantur. ‘. . .Offering to him. . .boughs which seemed to belong to the temple.’

 

    DSSSDS   The trope of a woman offering drink or other reward for military service to the hero is common to both Classical and Germanic traditions. In Aeneid 1.729, Dido offers Aeneas wine. The word used there is implevit, echoed in the Waltharius by complevit. This theme is also present in the Anglo-Saxon epic Beowulf. After killing Grendel, Beowulf receives a necklace and a byrnie from Wealtheow, Hrothgar’s wife (l. 1215-1220). Before the contest with Grendel, Wealtheow offers Beowulf drink (l. 623-625), on his homecoming, Queen Hygd, the wife of Hygelac, also distributes mead (l. 1980-1983), and Beowulf also talks of Freawaru, Hrothgar’s daughter, distributing mead. Coincidently, Freawaru marries Ingeld, of whom Alcuin wrote to a bishop named Speratus, scolding him for listening to songs and stories of pagan heros, writing “What has Ingeld to do with Christ?” [AE] 
Porrexitque viro, qui signans accipiebat 225  Signans: “making the sign of the Cross” before partaking of the drink.

 

 Lucan 9.503: porrexitque duci. Aeneid 8.274: pocula porgite dextris. ‘Stretch forth the cup in your hands.’

 

 SDSSDS   It seems that "signans" must be translated as Kratz does: “…gave it to the man, who, as he took it, crossed / himself, and pressed the maiden’s hand with his….” This translation is overtly Christian, but it is difficult to make sense of the passage otherwise. One way this could look would be that Hildegund offered Walther the filled cup, and he held it and her hand, while blessing the cup with his other hand. Du Cange’s Glossarium mediae et infimae latinitatis gives the Christian definition as the most common one and traces its use back to Tertullian, so it would likely have carried that connotation to a ninth- or tenth- century author or audience, especially if that audience were monastic. [AE] 
Virgineamque manum propria constrinxit. at illa  DDDSDS   It would be interesting if the last two words of this line ("at illa") were intended as a pun on Attila’s name. However, this seems unlikely for several reasons. If the line were translated with "Attila" instead of "at illa," it would leave Attila to “stand there, silent, staring at [his] master’s face,” which does not make sense, even in a joking way. The phrase also appears later in the poem once Attila is gone (l. 673). [AE] 
Astitit et vultum reticens intendit herilem,  DSDSDS 
Walthariusque bibens vacuum vas porrigit olli  Aeneid 1.254: olli subridens. . . ‘Smiling on her. . .’

 

 DDDSDS 
Ambo etenim norant de se sponsalia facta --  Juvencus 1.2143: sponsalia pacta."   DSSSDS
Elision: ambo etenim
 
 This is one of the few hints given to the chronology of the first part of the poem. We know that when the hostages were taken, Gunther was too young to leave his mother, and we know that the three children are essentially adults by the time they leave (Hildegund is old enough to serve as quartermistress, and the boys have become warriors), and here we learn that Hildegund and Walther were both old enough when they were taken that they remember they are betrothed. Of course, it is also possible that Hagen or another captive knew of the betrothal and told them. [AE] 
Provocat et tali caram sermone puellam: 230  DSSSDS 
exilium pariter patimur iam tempore tanto,  Aeneid 2.638: exsiliumque pati. . . ‘to suffer exile. . .’

 

 DDDSDS   The theme of exile is also common to both Classical and Germanic poems. In Anglo-Saxon, the elegies The Wanderer, The Seafarer, and The Wife’s Lament each recount sad stories of exile. In the Aeneid, the phrase exsilium pati appears, describing what Aeneas’s father will not do (l. 2.638). Ovid also wrote exile poems. Additionally, as Walther and Hildegund go into exile for the sake of their earthly fathers, and Hagen does so for the sake of his earthly lord, religious figures of their period underwent exile or wandering for the sake of God. [AE]

You may also want to mention that exile is central to the Old Testament (e.g. Ezekiel, Esther). [JJTY]

Exile is also important in the Old Testament. The Book of Ezekiel takes place during the Babylonian Captivity of the Jews, after the destruction of Solomon's Temple. In that case, it is an entire people that is exiled. The story of Esther, in the Book of Esther, is also that of an exile. 

Non ignorantes, quid nostri forte parentes  SSSSDS 
Inter se nostra de re fecere futura.  SSSSDS 
Quamne diu tacito premimus haec ipsa palato?'  Aeneid 7.103: non ipse suo premit ore Latinus. ‘Latinus keeps not shut within his own lips.’

 

 DDDSDS 
Virgo per hyroniam meditans hoc dicere sponsum 235  Per hyroniam: “ironically,” i.e., insincerely, to tease her.

 

 DDDSDS   This passage, particularly the word hyroniam in line 235, forms the heart of many scholars’ arguments about irony in the poem. It is clear from this passage that the poet understands the phenomenon of irony, and that he uses it for humorous effect, at least in this instance. However, it is not clear from this passage whether the poet meant anything more than entertainment, let alone the Christian conversion message which Parkes argues that the irony encodes (“Irony in Waltharius”). This passage is ironic because Walther says the opposite of what Hildegund expects, and it might be funny because the betrothed misunderstand each other, but in this key example, the poet does not attack pagan values. Indeed, Walther himself is not even being ironic. Hildegund only thinks he is. Another interpretation is that Walther is joking with Hildegund, and she plays along. However, their relationship does not involve this kind of joking elsewhere in the poem. For further investigation of irony in the Waltharius, see Dennis Green, Ford B. Parkes, Alain Renoir, and David Townsend. [AE] 
Paulum conticuit, sed postea talia reddit:  Aeneid 2.323; 10.530: talia reddit. ‘He answers thus.’

 

 SDSDDS 
Quid lingua simulas, quod ab imo pectore damnas,  Aeneid 1.371: imoque trahens a pectore. 6.55: pectore ab imo. . . ‘From his inmost heart. . .’ 11.840: imo pectore.

 

 SDDSDS 
Oreque persuades, toto quod corde refutas,  DSSSDS 
Sit veluti talem pudor ingens ducere nuptam?'  Sit veluti…pudor: “As if it were a disgrace to…!”

 

 DSDSDS 
Vir sapiens contra respondit et intulit ista: 240  DSSDDS 
absit quod memoras! dextrorsum porrige sensum!  Porrige equiv. to dirige
Dextrorsum: i.e., to what is favorable/correct.

 

 Aeneid 4.109: quod memoras. . . ‘What you say. . .’

 

 SDSSDS 
Noris me nihilum simulata mente locutum  Aeneid 4.105: sensit enim simulata mente locutam. ‘For she knew that with feigned purpose she had spoken.’

 

 SDDSDS   This line closely parallels line 4.105 of the Aeneid ("sensit enim simulata mente locutam"), but in the Aeneid, Venus has actually been fraudulent, whereas Walther here pleads that he was not. [AE] 
Nec quicquam nebulae vel falsi interfore crede.  SDSSDS
Elision: falsi interfore
 
Nullus adest nobis exceptis namque duobus:  DSSSDS 
Si nossem temet mihi promptam impendere mentem 245  SSDSDS
Elision: promptam impendere
 
Atque fidem votis servare per omnia cautis,  DSSDDS 
Pandere cuncta tibi cordis mysteria vellem.'  DDSSDS 
Tandem virgo viri genibus curvata profatur:  SDDSDS 
ad quaecumque vocas, mi domne, sequar studiose  Domne equiv. to Domine

 

 Aeneid 4.114: perge, sequar. ‘Go on; I will follow.’ Eclogue 3.49: veniam quocumque vocaris. ‘Wherever you challenge me, I’ll be there.’ Aeneid 5.22-23.: sequamur,/ quoque vocat, vertamus iter. ‘Let us follow, and turn our course whither she calls.’

 

 SDSDDS 
Nec quicquam placitis malim praeponere iussis.' 250  SDSSDS 
Ille dehinc: 'piget exilii me denique nostri  DDDSDS 
Et patriae fines reminiscor saepe relictos  Eclogue 1.3: nos patriae finis et dulcia linquimus arva. ‘We are leaving our country’s bounds and sweet fields.’

 

 DSDSDS 
Idcircoque fugam cupio celerare latentem.  Aeneid 1.357: tum celerare fugam patriaque excedere suadet. ‘Then he bids her take speedy flight.’ 3.666: nos procul inde fugam. . .celerare. ‘We speed our flight far from there.’ 9.378: celerare fugam.

 

 SDDDDS 
Quod iam prae multis potuissem forte diebus,  Prae multis…diebus: “many days ago.” Classical authors use prae + abl. to mean “before” only in a spatial sense.

 

 Aeneid 2.342: forte diebus. . . ‘In those days, as it chanced. . .’

 

 SSDSDS 
Si non Hiltgundem solam remanere dolerem.' 255  SSSDDS 

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