What valley echoed the response of Jove?
What trace remaineth of the Thunderer's shrine?
All, all forgotten—and shall Man repine
That his frail bonds to fleeting life are broke?[1]
Cease, Fool! the fate of Gods may well be thine:
Wouldst thou survive the marble or the oak?
When nations, tongues, and worlds must sink beneath the stroke!
LIV.
Epirus' bounds recede, and mountains fail;[2]
Tired of up-gazing still, the wearied eye
- ↑ [The sentiment that man, "whose breath is in his nostrils," should consider the impermanence of all that is stable and durable before he cries out upon his own mortality, may have been drawn immediately from the famous letter of consolation sent by Sulpitius Severus to Cicero, which Byron quotes in a note to Canto IV. stanza xliv., or, in the first instance, from Tasso's Gerusalemme Liberata, xv. 20—
"Giace l'alta Cartago; appena i segni
Dell' alte sue ruini il lido serba.
Muojono le città; muojono i regni:
Copre i fasti, e le pompe, arena ed erba;
E l'uom d'esser mortal par cue si sdegni!"Compare, too, Addison's "Reflections in Westminster Abbey," Spectator, No. 26.]
- ↑ [The six days' journey from Zitza to Tepeleni is compressed into a single stanza. The vale (line 3) may be that of
which declared the will of Zeus. For the "prophetic fount" (line 2), Servius, commenting on Virgil, Æneid, iii. 41-66, seems to be the authority: "Circa hoc templum quercus immanis fuisse dicitur ex cujus radicibus fons manebat, qui suo murmure instinctu Deorum diversis oracula reddebat" (Virgilii Opera, Leovardiæ, 1717, i. 548).
Byron and Hobhouse, on one of their excursions from Janina, explored and admired the ruins of the "amphitheatre," but knew not that "here and nowhere else" was Dodona (Travels in Albania, i. 53-56).]
