Rex Anius, rex idem hominum Phoebique sacerdos, Templa dei saxo venerabar structa vetusto : Da propriam, Thymbraee, domum; da moenia fessis Et genus et mansuram urbem; serva altera Troiae Pergama, reliquias Danaum atque inmitis Achilli. Quem sequimur? quove ire iubes? ubi ponere sedes? Delos indeed may be regarded as the geographical truth which the myth of Apollo's binding shadows forth. 80.] Anius was a mythical person, whose story was differently told: see Dict. Biog. One account was that Lavinia, the wife of Aeneas, was his daughter, and like him, a prophetess. He was himself represented by some as the son of Creusa. His friendship with Anchises is explained by the legend that Anchises had consulted him in former years whether he should go with Priam to Salamis to recover Hesione. We may perhaps wonder that Virgil should have mentioned him so slightly. Ovid, in the resumé of Aeneas' voyage which occupies parts of Books 13 and 14 of the Metamorphoses, introduces him more at length (13. 631-703), giving a conversation between him and Anchises, and describing in detail the presents which he and his guests exchanged at parting. 'Rex hominum' is the Homeric ava avopov. The ancient combination of the royal and priestly functions may have been introduced by Virg., as Gossrau remarks, here and elsewhere, out of compliment to Augustus. 82.] Adgnovit' is the reading of most MSS., including Pal. and fragm. Vat., and is adopted by Ladewig and Ribbeck; but adgnoscit' (Med.) suits occurrit' better. Med. has accurrit.' 83.] "Iunximus hospitio dextras" 11. 165. Hospitio' is the abl. 'in hospitality,' not the dat. 'for the purpose of hospitality,' as the tie had already been contracted. 84.] Saxo structa vetusto' merely means vetusta:' though Macrob. Sat. 3.6 and Serv. find in it an allusion to the freedom of the island from earthquakes, so that the old building was still preserved. Forb. comp. 8. 478 "saxo fundata vetusto." For 'venerabar' some MSS. give veneramur,' which would be tautologous with v. 79, and less consistent with v. 90. 80 85 The word has here the force of entreating, as in Hor. 2 S. 6. 8 and older Latin, so that the prayer naturally follows without further introduction. 85.] Propriam' E. 7.31, note. Thymbrace" G. 4. 323. Da' need not have the sense of dic' (E. 1. 19), as Apollo is looked upon as actually conferring a new home on them by telling them where to find it. Wagn. comp. v. 460 below, 6. 66 foll. Fessis may be an oversight, as they were only beginning their wanderings; but they may well have been weary already. 86.] Genus' is explained by 'mansuram urbem.' Comp. 1. 5, 6, "dum conderet urbem Inferretque deos Latio: genus unde Latinum." So the parallel 5. 735, "Tum genus omne tuum, et quae dentur moenia, disces." 1. 380, which is also parallel in language, might suggest a different interpretation, genus' being taken of ancestry; but though the Trojans have ultimately to seek for the original seat of their race, it is not till after Apollo's reply, vv. 94 foll., that they know that they have to do so. Altera Troiae Pergama: the city is regarded as already existing in the persons of those who are to inhabit it. See on 2. 703. Troiae Perga ma' in Hom. the citadel of Troy is called Пéрyauos; but later writers, beginning with Stesichorus, talk of répyaμa Tpoins, as if the name were a generic one for a citadel. Etymologists connect it with Túpyos, like 'berg' and 'burg.' 87.] 1. 30. 88. Quem sequimur ?' who is to be our guide?' like " quae prima pericula vito?" v. 367 below, Aeneas expressing himself in each case as if the matter on which he sought advice were already present, not future, and so showing the urgency of the request. They had started without any clear notion of their destination, v. 7. Da, pater, augurium, atque animis inlabere nostris. 89.] Pater' G. 2. 4; though here there is probably a further reference to Apollo's Delian title of yevérwp. Augurium' is used loosely for an oracular response: see on v. 5. Heyne comp. Hdt. 4. 155, where the oracle tells Battus where to settle. 'Animis inlabere nostris,' as Heyne observes, is expressed as if the inspiration which Apollo gives to the seer (6.11) were imparted to the ordinary applicant at the temple. 90.] For the motion of the sanctuary see on E. 4. 50. Omnia' is explained by what follows. 91.] Here and in 12. 363 'que' is lengthened before a single consonant. Gossrau (Excursus on the Virgilian Hexameter) cites other instances, from Ov. M. 1. 193., 4. 10., 5. 484., 10. 262. So at Delphi the high altar stood in the front of the temple before the gates, and was crowned with bay, Eur. Ion 103 foll. 92.]Cortina,' properly a caldron, seems to have been used to designate the vessel which formed the body of the tripod. Others make it the slab on which the priestess sat (Dict. A. s. v.). Reclusis :' so the temple flies open to give the response 6. 81. 93.] Submissi petimus terram' is from Lucr. 1. 92, "Muta metu terram genibus submissa petebat," as Cerda remarks. The variant ad auras is here partially supported by Pal. 94.] Durus' is the Homeric roλÚTλas. Like Ulysses, Aeneas and his comrades are destined to many hardships and formed to bear them. See G. 1. 63 note. Dardanidae' is doubtless intended to be significant, though not understood by those to whom it was addressed. It is noticed by Macrob. Somn. Scip. 1. 7. It is to be observed that the MSS. here uniformly give 'a stirpe,' 'ab stirpe' being the more 90 95 usual expression elsewhere in Virgil. 95.] The land which first produced you from your ancestral stock,' i. e. the land where your ancestral stock first grew, the birthplace of your ancestors. Ubere laeto' expresses the quality of Italy (comp. 1. 531., 2. 782), perhaps with a reference to the image of a mother immediately following. They are told not merely that they shall find a home, but that the home shall be a fruitful one. 96.] Antiquam exquirite matrem' sums up what had been said in the previous two lines and a half. The enigmatic character of the Greek oracles would perhaps have been better preserved if it had been allowed to stand alone; but Virgil is going to demand our attention for the thing said, not for the manner of saying it. With the image comp. G. 2. 268, and the oracle given to the Tarquins and Brutus that he should be king who first kissed his mother. 97.] This and the next line are translated from Poseidon's prophecy II. 20. 307, νῦν δὲ δὴ Αἰνείαο βίη Τρώεσσιν ἀνάξει, Καὶ παίδων παῖδες, τοί κεν μετόπισθε γέα νωνται. We may observe however the verbal changes, 'domus Aeneae' for Alveíao Bin, which involves making the second line epexegetical of the first, not, as in Homer, an addition to it, and the separation of qui nascentur ab illis' from nati natorum,' and the real change of converting a prediction of the supremacy of Aeneas and his family in a revived Phrygian Troy into a promise of the Roman empire. V. 98 is an answer to Aeneas' prayer v. 86. Serv. has a curious statement, borrowed, Heyne suggests, from some Alexandrian poem, such as the Chiliad of Euphorion, that Homer took the words from Orpheus, as Orpheus had taken them from the oracle of Apollo. 99-120.] All are eager to know the Laetitia, et cuncti, quae sint ea moenia, quaerunt, meaning of the oracle. My father explains to them that Crete was the original cradle of our race and our national religious observances, and that we can reach it in a three days' sail, and orders sacrifices to render the voyage auspicious.' 100.] Ea moenia,' the city which Apollo had promised by implication. 101.] Quo' seems to be a separate question, not a dependent on 'moenia.' Errantis,' truants from their home. 102.] Volvens,' 1. 305; but Virg. may also have meant to suggest the notion of unrolling a volume, 1. 262. • Veterum monumenta virorum,' the traditions (not of course written, but oral) of past generations, of which in those days the old were the natural depositaries, just as in Plaut. Trin. 2. 2. 100, the father says to his "Historiam veterem atque antison, quam haec mea senectus sustinet." It may be questioned whether 'virorum' is a possessive genitive, or a genitive of the object, "quae monent de veteribus viris." In 8. 356, where the words recur, the latter is evidently meant. 103.] Spes,' the object of your hope, like "vestras spes uritis" 5. 672. 104.] Κρήτη τις γαῖ ̓ ἐστί, μέσῳ ἐνὶ οἴνοπι πόντῳ Od. 19. 172. Iovis magni insula,' as the birthplace of Jove. Medio ponto:' see on v. 37. 105.] The existence of a mount Ida is adduced to prove that Troy was colonized from Crete. 'Cunabula' of a birthplace, Prop. 4. 1. 27, "Idaeum Simoenta, Iovis cunabula parvi." 106.] Habitant,' men inhabit (G. 3. 158, 312), another way of saying "centum tantur." Ninety is the number of Crete in Od. 19. 174; but island is called éкaтóμmоλis. url 100 103 110 107.] Maxumus pater' is evidently used loosely for the founder of the race; it is worth while however to comp. 'quartus pater' Pers. 6. 58 for a great-great-grandfather, and the expression maxumus paturus' or 'avunculus' for a great-greatgrandfather's or grandmother's brother. According to the legend, Anchises seems to have been the great-great-great-grandson of Dardanus, whom one story made the son-in-law of Teucer, another his fatherin-law. 108.] For the two legends about Teucer see Dict. Biog. 'Rhoeteas:' the Troad is so called here and in 6. 502 from the Rhoetean promontory on the Hellespont. Teucrus' is defended by Heins. as better supported by the MSS. than 'Teucer,' which others give. 109.] Optavit' 1. 425 note. Virgil is again translating Hom. (Il. 20. 216 foll.): κτίσσε δὲ Δαρδανίην· ἐπεὶ οὔπω Ἴλιος iph ἐν πεδίῳ πεπόλιστο, πόλις μερόπων ἀνθρώπων, ἀλλ ̓ ἔθ ̓ ὑπωρείας ᾤκεον πολυπίδακος Ιδης, where it is Dardanus that is spoken of. 110.] Steterant:' see on v. 403 below. 'Habitabant' like 'habitant' v. 106. 111.] Mater,' of goddesses, like 'pater' of gods, G. 1. 498, but with a special reference to Cybele as the mother of the gods. Cultrix Cybelae:' Cybele derived her name from a mountain Cybele in Phrygia. "Dindymon et Cybelen et amoenam fontibus Iden, Semper et Iliacas mater amavit opes" Ov. F. 4. 249. Corybantiaque aera: see on G. 4. 151. The Corybantes are classed with the Curetes Ov. F. 4. Idaeumque nemus; hinc fida silentia sacris, Ergo agite, et, divom ducunt qua iussa, sequamur; Sic fatus, meritos aris mactavit honores, 210 (speaking of the birth of Jupiter), and 112.] Idaeum nemus' like "Idaea silva" 2. 696. All these are mentioned as derived by Phrygia from Crete. Fida silentia sacris refers to the mysteries of Cybele. Forb. well comp. the language of Hor. 3 Od. 2. 25 foll., about the parallel if not kindred mysteries of Ceres. 113.] Cybele was represented as drawn by lions (comp. 10. 253), a mode of conveyance which Anchises appears to say originated in Crete. Domina' of Cybele as of Juno v. 438 below. Here however, as Gossrau suggests, the word may be used relatively to leones,' as in Catull. 61 (63). 13, "Dindymenae dominae vaga pecora." 115.] • Placemus ventos of sacrificing to the gods of the sea, as vv. 119, 120 show. Gnosia' G. 1. 222. 116.] Nec longo distant cursu:' about 150 miles. Jupiter may be mentioned as the god of the weather (E. 7. 60 note), Serv. This and the following line are imitated from Il. 9. 362, 363, ei dé kev εὐπλοίην δώῃ κλυτὸς Εννοσίγαιος, Ηματί κεν τριτάτῳ Φθίην ἐρίβωλον ἱκοίμην, the latter of which lines (or rather the adaptation of it by Socrates) Cicero renders (Divin. 1. 25) "Tertia te Phthiae tempestas laeta locabit." 118.] Honores' G. 3. 486 note. Mactavit' is of course used in its later sense of sacrificing but we may comp. ferunt laudibus, et mactant honoribus " Cic. Rep. 1. 43. Aris' is more likely to be a local abl. than, as Forb. would have it, a dative. 119.] Neptune and Apollo are the tute 115 120 lary deities of Troy; and there is a further reason for invoking them here, the one as the god of the sea, the other as having given the oracle. A bull is sacrificed to Neptune 2. 202, promised to the sea-gods 5. 235 foll. Pulcher Apollo' E. 4. 57. Comp. I. 11. 727, ταῦρον δ' Αλφειῷ, ταῦρον δὲ Ποσειδάωνι. 120.] The 'pecus' was probably a lamb, which 5. 772 is offered under similar circumstances to the Tempestates.' A black victim is offered to the power which is required to withhold unpropitious influences (as to the powers of the dead 6. 249), a white one to those that are expected to exert themselves favourably. Hiemps' is itself called black 7. 214, the Zephyrs white Hor. 3 Od. 7. 1. Virg. may have thought of Il. 3. 103, οἴσετε δ ̓ ἄρν', ἕτερον λευκόν, ἑτέρην δὲ μέλαιναν. 121-131.] 'We hear that we may settle in Crete without danger from enemies, and make our way thither accordingly.' 122.] The story as told by Serv. and others is that Idomeneus in a storm vowed to the gods of the sea that he would sacrifice the first thing that met him on landing, that this proved to be his son, that he fulfilled his vow, that a plague visited Crete, and that the inhabitants consequently expelled him, when he settled in Calabria, as mentioned v. 400 below. 123.] Virg. expresses himself as if the Cretans had vacated the country as well as Idomeneus; but he may only mean that now that the chief was gone, the people would not be unwilling to receive the Trojans. Adstare' is rightly explained by Henry, stand ready to our hand.' 124.] Delos. Ortygia,' the ancient name of Bacchatamque iugis Naxon viridemque Donysam, 125.] • Bacchatam G. 2. 487 note. Iugis is either a local abl. or in respect of its mountains.' There is a question about the Greek forms, the chief authority for which is Med., Pal., fragm. Vat., and Gud. a m. pr. having 'Naxum,' 'Oliarum,' or 'Olearum,' and 'Parum;' and so Ribbeck. Donusa, one of the Sporades, is called 'viridis' probably from its vegetation rather than, as Serv. suggests as an alternative, from the colour of its marble, like niveam Paron.' 127.] With Henry, following Heins., I prefer consita,' the reading of at least two copies, the 'primus Moreti,' and one at Munich, to concita,' which is found in the great majority of MSS., attested by Serv., and alluded to by Paullinus, Epist. 34. The latter would make sufficiently good sense, as the number of the islands would affect the character of the sea and the safety of the sailing; but the former is much more natural in this context, referring unmistakeably to the name of the Sporades, some of which the poet has mentioned already, as he has also mentioned some of the Cyclades individually before summing them up in the general clause 'sparsasque per aequor Cycladas.' There is no force in the supposed geographical objection, as Virg. need not be supposed to be enumerating the countries in the precise order in which Aeneas sailed by them. For terris' some copies give 'remis.' 128.] The clamor' is the κéλevoμa (see 5. 140), the vario certamine' (with which comp. v. 280 "Certatim socii feriunt mare et aequora verrunt," v. 668 "Verrimus et proni certantibus aequora remis ") the efforts of the rowers. 129.] 'Hortantur' seems to mean that they encourage each other, which is perhaps intended to be brought out by 'socii.' 'Cretam proavosque petamus' is doubtless meant to give a notion of sailor-language. 'For Crete and our forefathers, ho!' 130.] Virg. copies Od. 11. 6, nμîv d ́av 125 130 μετόπισθε νεὸς κυανοπρώροιο Ικμενον οὗρον ἵει πλησίστιον, ἐσθλὸν ἑταῖρον, the last words being rendered by prosequitur,' which, as Henry remarks, has here its proper sense of acting as an escort or convoy. 131.]Curetum :' note on v. 111. 'Adlabimur' is in keeping with the general tone of the context, expressing the ease with which the passage was effected. 132-146.] 'I had begun the foundation of a city, when a pestilential season set in. My father recommended returning to Delos and consulting the oracle again.' 132.] Optatae' refers to the choosing of the site with auspices, after the Roman fashion: see note on 1. 425. Molior' seems to denote that the building of the walls was begun, though the word is rather a vague one. The remark of Serv., "ordo est, avidus optatae urbis, muros molior, non, avidus molior," will hardly find any one to accept it now. With the description generally comp. 1. 422 foll., 5. 755 foll. 133.] Pergameam' is the spelling of the MSS.; but Wagn. would prefer to write 'Pergamiam,' as answering to the Greek IПeрyauía, though he admits that Roman custom may have been in favour of using a short è where we should expect or i. See on 1. 201. The city, which Pashley (Travels in Crete, vol. ii. p. 23) identifies with the modern Platania, seems generally to have been called Pergamum. Serv. mentions another legend that the place was founded by some Trojan captives from Agamemnon's fleet, under the leadership of another Aeneas, whose history is not very clearly indicated. Heins. restored 'et' before 'laetam.' Some of those who omitted it omitted likewise the stop after 'voco,' placing it at the end of the line. 'Laetam cognomine,' like "gaudet cognomine terra " 6. 383. Here as in vv. 334, 350, &c. 'cognomen' may rwvvula. 134.] Amare focos' seems to mean = 'to |