Gramineo ripae religavit ab aggere classem. iana," as in 8. 18, not, as in 3. 248., 4. 542, 106.] " Religarat udo Litore navim" Hor. 1 Od. 32. 7. 'Aggere ripae' for "ripa aggesta," like "aggere viae" 5. 273 for "via aggesta," 99.66 'aggeribus murorum 10. 24 for "muris aggestis." 107-147.] As the Trojans are eating after their landing, they inadvertently fulfil an oracle which said that they should one day eat their tables in the land where they were to settle, and thence conclude that they have come to the end of their wanderings.' 107.] "Ductores primi" 9. 226. "Pulcher Iulus" 5. 570. 108.] Made up of two lines in Lucr., 1. 258., 2. 30. 109.] "Instituere convivia" occurs Suet. Tit. 7. Festus calls "ador" "farris genus, edor quondam appellatum ab edendo, vel quod aduratur, ut fiat tostum, unde in sacrificio mola salsa efficitur," and Pliny 18. 8 says "far, quod adoreum veteres appellavere," so that Virg. doubtless intentionally used an antiquarian and sacrificial word. Liba' were properly sacrificial cakes, and augent' (below v. 111) was the word for laying gifts on the altar (8. 284., 9. 407., 11. 50, Plaut. Merc. 4. 1. 10). Probably such language is used to lend dignity to a trivial subject. 110.] Liba subiiciunt epulis' for "epulas imponunt libis." So "subiiciunt veribus prunas 5. 103 note. Heins. restored Iuppiter ille' from Med. (second reading) and some other MSS., supported by Serv. and Priscian. Pal., Rom., Gud., and the rest of Ribbeck's MSS. with the first reading of Med., have 'ipse.' Iuppiter ille' is not to be taken as the Jupiter of 3. 251, as Serv. thinks, but like" pater ille" (v. 556., 2. 779., 10. 875), and Plaut. Mostell. 2. 1. 51, ita ille faxit Iuppiter," Id. Curc. 1. 1. 27, "nec me ille sirit Iuppiter," ille' in this expression originally signifying on high 110 115 (that god away from us'), though the phrase probably ceased in time to have a definite meaning. Possibly however it may be urged on the other side that in all these passages some one is speaking, which is not the case here. 'Monebat' is not 'foretold,' for Jupiter did not foretell what is denoted by 'sic' here, but inspired.' There is reason to suppose that the custom of using cakes for platters was a religious one, as Serv. on 1. 736 says "tangit ritum Romanorum, qui paniceas sacratasque mensas habebant, in quas libabant:" comp. Id. on 3. 257. 111.] For 'solum' (that on which any. thing rests) comp. 5. 199, "subtrahiturque solum," where it is the sea on which the ship rests, and the use of the word in Lucr. 1. 927 &c. for the sole of the foot. Cereale solum' is a dignified expression for a cake used as a platter. 112.] Aliis' in the sense of " ceteris," "reliquis:" see Freund. Some MSS. have 'morsum,' which was perhaps the first reading of Pal. 113.] Exiguam' refers to the thinness of the cakes.Edendi' is not the pass. part. ("penuria eius quod edendum esset, comedi posset" Heyne), but the gerund, like "amor edendi" 8. 184, where "amor compressus edendi" is a translation of ἐδητύος ἐξ ἔρον ἕντο. “Penuria edendi like "penuria cibi " Lucr. 5. 1007. 114.] Violare' and 'audacibus' are probably used with reference to 'fatalis;' though there is some confusion in the thought: fate so far as it was embodied in this 'crustum' was fulfilled, not violated. If the platters themselves were sacred, there is a further justification for the expression. 115. The quadrae' were squares marked on the orbis crusti.' Moret. 47, "iamque subactum Laevat opus, palmisque suum dilatat in orbem, Et notat, impressis aequo discrimine quadris." Pa Heus, etiam mensas consumimus! inquit Iulus, 117.] Adludens,' jesting, as in Cic. 1 De Or. 56, "Galba autem, adludens varie et copiose, multas similitudines afferre, multaque pro aequitate contra ius dicere." The pleasantry consists simply in perceiving the resemblance of the platter to a table and the incongruity of the notion of eating the latter. 'Vox' of an utterance 2. 119. 118.] 'Tulit finem' like "finem ferat" 3. 145, where, as here, "ferre" may have the sense of "nuntiare." But it seems better in both passages to make it = "dare:" comp. 1. 241, “ 'quem das finem, rex magne, laborum?" and for " dare" of the announcer of a blessing 3. 85 note. Prima' almost = "tandem :" comp. E. 1. 45 note, A. 9. 110. It is not easy to give a definite sense to 'primam:' it may be "ut primum omen (comp. 3. 547, a sense which perhaps lurks in prima' also) it may have the force of instantly' (comp. "quam primum "): or it may be a mere repetition of 'prima,' iterating the notion that this was the dawn of hope. Comp. generally 1. 442, 450, which will illustrate these different shades of meaning, and perhaps incline us to believe that Virg. had all of them in his mind. "Narrantis ab ore" 4. 79. : 120 Genitor mihi talia namque, que premit," though the 'vox' there is that of the subject of the verb, there being nothing in the context, as here, to determine it otherwise. The objection made by Wagn. to taking 'pressit' as 66 vocem Ascanii repressit," that Ascanius had done (nec plura') and did not require to be stopped, assumes that there was no fear of his beginning again. Besides 'loquentis' implies that Aeneas broke in before he had well got the words out. Nor does 'nec plura' seem to denote a dead stop so much as that it was a careless and passing exclamation. Wagn.'s own interpretation, "animo pressit" (pondered on it), is inconsistent with continuo,' and is not supported by such expressions as "dolorem," "curam corde premit," implying deep or suppressed emotion. Jahn apparently takes 'pressit' as followed it up,' comparing "argumentum premere:" but this would not agree well with 'stupefactus numine.' Aeneas did follow Ascanius' speech up immediately, but it was while he was recovering his bewilderment. With 'eripuit' Cerda comp. #рoapπášeiv àλλńλwv tà λeyóμeva Plato Gorg. p. 454 c, and "arripuit omen Paullus" Val. Max. 1. 5. 3. Numine,' the divine power manifested in the words; nearly equivalent to "omine." Comp. 2. 123, " quae sint ea numina divom;" 3. 363, "cuncti suaserunt numine divi Italiam petere," both referring to oracles, and see on 8. 78. 120.] Continuo,' v. 68. Fatis debita :' see on 6. 67., 3. 184. 121.] Fidi' includes fidelity to Aeneas and his race (3. 156) as well as the truth of their prediction that he should find a settlement in Latium (ib. 163). With the latter we may comp. Romeo's "O true apothecary! Nunc repeto, Anchises fatorum arcana reliquit : Quare agite et primo laeti cum lumine solis, Quae loca, quive habeant homines, ubi moenia gentis, دو danus ortus, Iasiusque pater, genus a quo principe nostrum.' With the expression comp. 4. 347," Hic amor, haec patria est," though hic' there is probably the pronoun. Heyne placed a comma after 'talia,' taking namque' with 'nunc repeto;' but 'namque,' in this way, has less meaning, and beginning a clause at the end of a line, it is harsh. For the position of this particle as the fourth word in the clause comp. 5. 732., 10. 614, where as here it ends a line. Otherwise 'namque' would come in naturally in a parenthetical clause: comp. Ov. M. 15. 160, "nam memini," &c. 'An 123.] "Nunc repeto" 3. 184. chises introduces a difficulty. Celaeno (3. 255) prophesies that they should be driven to eat their tables, and Helenus (ib. 394) confirms it, with an assurance that the fates should find a solution. The words of Celaeno, "ambesas subigat malis absumere mensas," are almost exactly the same as those which are here ascribed to Anchises, and she connects the incident with the foundation of the city, though she does not make it a token that they have found their home. The discrepancy is only one out of several which exist between the Third Book and other parts of the poem. Some have fancied that this was one of the things revealed by Anchises to Aeneas in Elysium (6.890 foll.), but reliquit' points to predictions delivered in life, perhaps altered or bequeathed on the deathbed. " Ignota ad litora' is again inconsistent with the speech of Celaeno, who expressly mentions Italy. "Fatorum arcana 1. 262, apparently = fata." "arcana 125 130 126.] Sperare memento' is rather long-drawn: but we must not therefore suppose that sperare' can stand as inf. for imperative. See on 3. 405. 127.] "Moliri aggerem," or "cingere tecta aggere" (below v. 159), would be the natural expression. Moliri aggere tecta combines both. To build dwellings and raise a rampart round them.' The expression is appropriate to a settlement which was not to be so much a city as a camp, v. 159. Prima' should be taken semi-adverbially, and connected with "tum' and 'ibi.' 'Manu' half-pleonastically of personal exertion, G. 2. 156. 129.] Exitiis for the plural, comp. Cic. pro Mil. 2, “ quos P. Clodii furor rapinis et incendiis et omnibus exitiis pavit." One MS., in the library at Gotha, gives 'exiliis,' which agrees very well with the sense of v. 126, and the words of 2. 780 (comp. positura modum' with "longa"). Burm. approves it, and Wakef. and Ribbeck adopt it. The external authority is probably worthless; but the confusion is natural enough: see on 10. 850. Perhaps we may defend 'exitiis ' by supposing the thought to be that unlike ordinary hunger, which is itself 'exitium,' this puts an end to exitia.' Vestigemus, et a portu diversa petamus. 132.] Et petamus' would be more naturally expressed by a participle- let us explore, going in different directions.' 133.] Pateras libate' like libabant pocula" 3. 354. "Animamque vocabat Anchisae" 5. 98. 134.] Vina reponite mensis:' see on G. 3. 527. The language here and in v. 146 seems to waver between an ordinary second course and a second banquet instituted in honour of the good news. Comp. 8. 283. 135.] The wreath was assumed for a religious act as well as for a religious office (comp. 5.71), and here for the prayer and libation. So Teucer in Hor. 1 Od. 7. 23 "Tempora populea fertur vinxisse corona," when he said "nunc vino pellite curas," the drinking implying a libation: see further on 8. 274. Sic deinde effatus:' see on 5. 14. 136.] "Genium loci" 5. 95. He prays first to the divinities of the place, then to those of the hour (Noctem Noctisque orientia signa'). Wagn. takes 'primam deorum' to mean, that prayer is made to her first but it evidently denotes precedence among the Gods, as Serv. takes it. Comp. Aesch. Eum. 8,πрŵτоν μèv eux? Tņde πρεσβεύω θεῶν Τὴν πρωτόμαντιν Γαῖαν, Soph. Ant. 338, θεῶν τὴν ὑπερτάταν Γᾶν. The Earth-goddess seems to be worshipped as represented by the particular land where they were settling. 137.] The nymphs and rivers are closely connected, as in 8. 71 foll., where the language about the Tiber will illustrate adhuc ignota flumina.' 138.] For the idea that the stars were animated and divine see on G. 2. 342. 'Orientia' implies that the stars were now coming out. "Nox et noctis signa severa "Lucr. 5. 1190. 139.] Iuppiter Idaeus' is probably both the Jupiter of Mt. Ida in Crete (3. 105, 135 140 "Mons Idaeus ubi, et gentis cunabula nostrae") and of Mt. Ida in the Troad, addressed in Hom. as Ζευ πάτερ Ιδηθεν uedéwv. Ex ordine,' pens, 'next,' implying uninterrupted series or succession: comp. G. 3. 341, "totum ex ordine mensem. But we might take it="rite," as Serv. suggests, like "ordine" 3. 548., 5. 53. 140.] "Caeloque Ereboque" 6. 247. "Duplicis' "duo," as in 1. 93. Venus and Anchises are of course meant. Caelo' = 'in caelo,' not unlike "plurima caelo monstra" below v. 269. Comp. with the whole invocation II. 3. 276 foll. 141.] Clarus intonuit caelo' is i. q. "intonuit claro (puro, sereno) caelo;" the epithet of the sky being here as often given to the god who is manifested in it. Thunder in a clear sky, or whatever was taken for it, was a great omen (omen magnum 'v. 146) for good or evil. Comp. 9. 630., 1. 487, Hor. 1 Od. 34. 5, and Macleane's note. Thunder however itself is an omen 2. 692, and clarus intonuit' may = "clarum intonuit." The threefold repetition of course makes the preternatural character of the phaenomenon more evident. 142.] Radiisque' &c. It is not clear what this prodigy is. A cloud gilded by the sun would be no prodigy at all; nor would this agree well with ostendit' and quatiens,' which imply sudden appearance and quivering motion. But these words would be quite applicable to summer lightning, the broad flash of which might also agree pretty well with nubein.' Comp. 8. 524 foll., where the phaenomenon appears to be exactly parallel, thunder and lightning from a clear sky, and there is a similar mention of "inter nubem." On the other hand in 8. 622 we have“ qualis cum caerula nubes Solis inardescit radiis Ipse manu quatiens ostendit ab aethere nubem. Postera cum prima lustrabat lampade terras longeque refulget," words sufficiently pa- 144.] The MSS. vary between 'diditur' and deditur' as usual: see on G. 2. 8 &c. Dicitur,' creditur,' and 'editur,' are also found. Didere' is a favourite word of Lucr. Gossrau quotes Diod. Sic. 4. 47, διαδοθείσης τῆς φήμης εἰς ἅπαντα τόπον. 145.] Debita,' v. 120 above. A few MSS. have 'condent.' See on v. 99. 146.] Instaurant epulas' is i. q. "vina reponite mensis" v. 134. 'Omine magno' may be taken separately, as a sort of abl. of circumstance: comp. vv. 249, 284. But it seems better, in spite of the position of the words, to take it with 'laeti:' comp. 10. 250, "animos tamen omine tollit." Probably Virg. did not distinguish the two constructions as sharply as we should do. 'Omine magno' like "magno augurio" 5. 522. Comp. II. 1. 239, ó dé Toι μéyas ἔσσεται ὅρκος. Το omina tanta" 9. 21. The fulfilment of the prediction, being a supernatural event, is an omen of success. 147.] For crateras statuunt' see 1. 724 (nearly identical with the present line), 145 150 and for 'vina coronant' G. 2. 528. 148-159.] The next morning they explore. Aeneas sends an embassy to Latinus, and meantime makes a sort of camp-town.' 148.] Cum prima' is to be taken as "cum primum." With the different parts of the line comp. 5. 42., 4. 6. 149.] Orta dies,' 12. 114. With 'urbem et finis et litora gentis' comp. "moenia gentis" above v. 131. 150.] 'Diversi' of persons 9. 416. Comp. v. 132 above. Three parties are sent out, as this and the following line show. With haec fontis stagna &c. comp. 2. 29, "Hic Dolopum manus &c. There seems to be no means of choosing between Numici' and 'Numici,' both the forms Numicius' and 'Numicus' (Sil. 8. 179) being found: Sil. however may have altered the form to suit his metre. The position of the Numicius is much disputed (v. Heyne Excurs. 3 on this book, with Wagn.'s additions). Westphal and Bunbury, approved by Mr. Long, identify it with Rio Torto (see Dict. G. Numicius'): others apparently make it the Rio di Turno, a smaller stream in the same neighbourhood, near Lavinium. Wagn. believes the 'fontis stagna Numici' to be the Stagno di Levante, not far from the ancient channel of the Tiber, partly on the strength of vv. 241, 747, where the Tiber and Numicius are mentioned together, a conjunction which may be explained by the historical connexion, without supposing immediate local proximity. It was in the Numicius that Aeneas ultimately perished in his war with the Rutuli, and on it was his shrine or tomb (Livy 1. 2); which again is in favour of a stream near Lavinium as against one close to the Tiber. 152.] Tum satus Anchisa' 5. 244, 424. "Ordine ab omni:' ex omni qualitate dignitatum: quod apud Romanos in lega |