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[762] We have already had the ‘novemdiale’ (see on v. 64): but Virg. may be thinking of the solemnities of which that formed the close, and perhaps also of the other ‘novemdiale,’ which actually lasted nine days (Dict. A. s. v.), though it had nothing to do with a funeral.

[763] See E. 2. 26 note.

[764] Comp. 3. 70. With ‘creber’ Heyne comp. 3. 530, “Crebrescunt optatae aurae.

[765] τῶν δὲ στοναχὴ κατὰ δώματ᾽ ὀρώρει, Il. 24. 512.

[766] Forb. comp. Livy 7. 42, “conplecti inter se lacrimantes milites coepisse.” ‘Noctemque diemque’ is best taken as the ordinary acc. of the object, ‘they prolong the night and the day by their embraces,’ something like “fando surgentis demoror austros” 3. 481. The notion is partly that of making the time move slowly by crowding so much into it (comp. 1. 748 note), partly that of actually prolonging the time before sailing.

[767] for ‘ipsi’ a few MSS. repeat ‘ipsae,’ which, though plausible at first sight, is inconsistent with ‘quos’ v. 770. Others were weary of the sea besides the matrons, v. 716 above.

[768] With Ribbeck I have recalled ‘nomen,’ the reading of Heins. and Heyne, found in Pal., Med. a m. pr. and a quotation in Non. p. 307. The common reading is ‘numen:’ two MSS. have ‘lumen’ as a various reading, and Rom. and another MS. give ‘caelum.’ The last is adopted by Henry: but it seems to have arisen from a recollection of 4. 53, as has so often happened in similar cases. Between ‘numen’ and ‘nomen’ the question is more difficult. Wagn., reading ‘numen,’ appeals to the deification of Θάλασσα or Πόντος. Henry replies that Virg. speaks of gods of the sea, but not of the sea itself as a god. The sea is called “monstrum” below v. 849 in a passage somewhat similar to this: but such an analogy does not help us much. Admitting then that if the notion involved in ‘numen’ would be satisfactorily supported, the word would be appropriate and poetical, I think this passage is one of the innumerable exceptions to the critical rule that the more difficult reading is to be preferred. Virg. may have thought of the Homerie οὐκ ὀνομαστός, Od. 19. 260, 597., 23. 19. But it would be more satisfactory if a parallel could be adduced from his own works, though the expression may seem to be one which does not stand in need of any such support. The confusion is of course common: see 4. 94 note.

[769] Comp. v. 619 above, 3. 160.

[771] Consanguineo, his and their kinsmen, as being half Trojan. It shows the ground on which Aeneas commits them to Acestes' protection.

[772] Eryx is worshipped as a hero. “Inmolabitur . . . . agna Tempestatibus” Hor. Epod. 10. 24. Comp. above 3. 120. Med. has ‘agnos.

[773] Caedere followed by ‘solvi:’ comp. 3. 61, E. 6. 85. ‘Ex ordine’ I incline to take as i. q. ‘rite,’ like ‘ordine’ above, v. 53, the reference here being to the previous sacrifices. And so I see Serv. explains it, “rite peragi sacrificium, et sic solvi funem, ut in septimo [v. 139], ‘Phrygiamque ex ordine Matrem Invocat.” As an alternative he adds, “Vel, quo naves ad terram ligantur,” an interpretation which would almost require ‘funis,’ the reading before Heins., and would be less Virgilian. Some of the earlier commentators strangely understood ‘solvi funem’ by a ὕστερον πρότερον of cutting the rope with which the victims were tied: see Emmenessius' note.

[774] G. 3. 21 (note), where ‘ornatus’ occurs instead of ‘evinctus.

[775] Some MSS. give “stans celsa in puppi,” apparently from 3. 527. Libations and sacrifices however seem usually to have been made from the stern: comp. the passage just referred to, and Apoll. R. 4. 1595 foll. Heyne suggests, plausibly enough, that on leaving the harbour they would naturally perform the ceremony from the prow, looking to the sea over which they were to sail. ‘Procul’ is not easy: perhaps it may refer to the distance from the shore, implying that the offering is thrown far into the sea: or it may refer to the height of the prow above the waves, Virg. preferring it to ‘celsa’ on rhythmical grounds. Entrails would be placed in ‘paterae’ as well as wine (Dict. A. ‘Patera’).

[776] v. 238 above (note). Here the MSS. are said to be unanimous for ‘proiieit’ or some such word, ‘porricit’ being due to Heins.

[777] Repeated from 3. 130.

[778] Repeated from 3. 290. In Pal., Gud., and another good MS., the first Mentelian, this and the preceding line change places.

[779-826] ‘Venus appeals to Neptune, expressing her fear lest Juno, after this last outrage on the ships, should attempt to raise another storm. Neptune reassures her, reminds her of past instances of his care for Aeneas, and promises that the Trojans shall reach Italy in safety, with the loss of only one of their number. He glides in his car of state over the waves, smoothing them as he goes.’

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