Explain How Text Supports Interpretation Practice Test

Contextus: In Vergiliī Aenēide (lib. 4), Dīdō inter amōrem et fātum Aenēae luctātur; Fāma personificāta urbēs concutit, quasi ventus rumor. Excerptum (cum macrōnibus):

Extemplō Lībyae magnās it Fāma per urbēs,

Fāma, malum quā nōn aliud vēlocius ūllum;

mōbilitāte viget virīsque adquīrit eundō,

parva metu prīmō, mox sēsē attollit in aurās

ingrediturque solō et caput inter nūbila condit.

Illam Terra parēns īrā inritāta deōrum

extrēmam, ut perhibent, Coeō Enceladōque sorōrem

prōgenuit, pedibus celerem et pernicibus ālīs,

monstrum horrendum, ingēns, cui quot sunt corpore plūmae,

tōt vigilēs oculī subter (mīrābile dictū),

tōt linguae, tōtidem ōra sonant, tōt subrigit aurēs.

Nocte volat caelī mediō terraeque per umbram

strīdēns, nec dulcī declīnat lūmina somnō;

lūce sedet custōs aut summī culmine tectī

turribus aut altīs, et magnās territat urbēs.

Tām fīctī prāvīque tenāx quam nūntia vērī.

Based on the passage from Vergil, how does monstrous personification of Fāma support an interpretation of public rumor as a force opposing pietās and fātum?

In Cicerōnis In Catilīnam 1 (1–10), anaphora “Quō ūsque tandem…?” et apostrophe Catilīnae urgēns, “patientia endurance” populī invocātur. Based on the passage from Cicero, how do rhetorical questions support persuasion?