Serv. complains of the transition marked by ‘interea’ as abrupt, and Heyne agrees with him, observing that this word is used elsewhere to introduce conversations of the gods (10. 1, 606), and that we might have expected something more appropriate. It is inartificial, doubtless, but it is difficult to see why it should be blamed on that score, unless we are prepared to condemn the whole framework of the epic narrative, as Virg. took it from Hom. Here we may well suppose that the conversation took place while Turnus was discoursing with Camilla, or when the two were taking up their respective military positions. ‘Opis’ (Οὖπις) was one of the names of Artemis herself (Callim. Hymn to Artemis 204, 240), but appears elsewhere as the name of a Hyperborean maiden who brought offerings to Delos, and remained there with the goddess (Callim. on Delos 292). As Heyne observes, it is remarkable that she is represented here as being on Olympus with Diana, whose nymphs would naturally be confined to the woods. ‘Velocem,’ as Arethusa, a wood-nymph, is called “velox” G. 4. 344.
 Tristi Rom., which Heins. adopted. There is still a doubt whether ‘tristis’ is nom. sing. or acc. pl. Jahn prefers the former, Heyne the latter, which is supported by Serv. Heyne comp. “haec tristia dicta” 2. 115. ‘Latonia’ of Diana, like “Saturnia” of Juno, 9. 405.
 “Felix una ante alias” 3. 321. The narrative that follows, down to v. 584, is supposed by Heinrich and Peerlkamp to have been inserted after the completion of the poem. The latter thinks that it was intended to come at the end of Book 7, but that Tucca and Varius placed it here. It is of course true that it is calculated to interest the reader rather than Opis, who can hardly have been ignorant of the facts; but this is the fault of the poet, and might easily be paralleled from other passages in epic narrative, where such things are difficult to avoid. Gossrau remarks that the ancients not unfrequently forgot themselves in their narrative speeches, which only resemble speeches in the beginning and end, just as many modern letters only resemble letters in the superscription and subscription. The use of ‘Dianae’ here, and ‘Diana’ v. 582, is perhaps part of this self-forgetfulness, though there is some rhetorical force in each: comp. 2. 79., 3. 380, 433. ‘Dianae’ dative. ‘Iste’ may perhaps in passages like this have a reference to the person or persons spoken to: ‘that love, you must know:’ comp. 9. 138, “nec solos tangit Atridas Iste dolor,” where the note suggests other possibilities. It is explained by Wagn. Q. V. 19. 2, “quo me illi conciliatam sentis.”
 Like Mezentius, Metabus, though a tyrant, has the feelings of a father. ‘Fugiens media inter proelia’ seems to mean in the hurry of flight from battle; though ‘inter proelia’ might explain how he came to escape, like “inter caedem confugere” 8. 492.
 “Casmilus” is generally supposed to have been a collateral, probably an older form of “camillus,” the attendant of a flamen, and so inferentially “Casmila” of “Camilla.” So “Casmena,” “Camena.” Varro L. L. 7. 34 Müller, and Statius Tullianus De Vocabulis Rerum, book 1, cited by Serv. here, and Macrob. Sat. 3. 8 declare that the word “Casmilus” is Greek, and used by Callimachus, evidently referring, as Müller observes, to the Cabeiric god known as Cadmilus, Casmilus, or Cadmus. Virg. apparently symbolizes the fact that “Casmilla” is an older form than “Camilla” by making one the name of the mother, the other of the daughter. No ancient author, however, appears distinctly to attest the existence of “casmilus” as a Latin word apart from the name of the Cabeiric god, so that it is possible that we may be merely dealing with a conjectural attempt at antiquarian explanation, such as Varro and Virg. were fond of.
 Ruhkopf rightly connects ‘ipse’ with ‘sinu prae se portans’ rather than with ‘petebat.’ ‘Longa’ seems not to mean “longinqua,” as Serv. explains it, but to denote the extent of the mountain region, in which Metabus hoped to baffle pursuit.
 Amasenus 7. 685. “Amnis abundans” G. 1. 115. ‘Summis ripis’ with ‘spumabat,’ the abl. being local. It was the overflow of the river which made it foam over the brim. “Flumina . . . summis labentia ripis” Lucr. 2.362, where Munro quotes other instances of the same construction from Horace and Ovid.
 The union of ‘subito’ and ‘vix’ has given trouble to the commentators. The most natural meaning seems to be that the thought was a sudden one, but that he did not accept it without reluc. tance. The necessities of his position account for the suddenness, the peril of the plan for the reluctance. Heyne thinks ‘vix’ expresses that the conclusion was slowly formed, ‘subito’ that it was rapidly executed. Wagn. explains ‘vix’ with reference to what follows—he had scarcely formed the plan, when &c.; but this would leave ‘haec sententia’ unexplained, and in other respects would not be so natural. Some early editors, apparently following Serv., whose words however are not quite clear, connected ‘subito’ with ‘versanti,’ which Valckenaer on Ammonius p. 67 thought might be equivalent to the Homeric δοάσσατο. ‘Sedere’ of a resolution 4. 15., 5. 418., 7. 611. There the prominent notion is that of fixity, here that of settling down; and so there the pres. or imperf. is used, here the perf.
 Telum inmane followed by ‘huic,’ not unlike “urbem quam statuo vestra est” 1. 573, though here the greater length of the sentence supplies some excuse for it. Wagn. ingeniously considers it as a rhetorical artifice, intended to express Metabus' perturbation. ‘Forte:’ his carrying the weapon was natural enough, as he had escaped from the enemy, and would of course be armed in self-defence; but it was accidental with reference to the purpose to which he had decided on applying it. Comp. 12. 206, “dextra sceptrum nam forte gerebat.” Here Med. has ‘gerebat’ altered into ‘ferebat.’
 ‘Bellator’ gives the reason for his having the weapon with him, at the same time that it indicates the character of the weapon. It matters little whether ‘robore cocto’ be constructed with ‘solidum’ or taken separately as a descriptive abl. ‘Cocto,’ probably by the smoke, G. 1. 175. Serv. says that spears were actually hardened in the fire to separate them from their bark, and Heyne renders ‘cocto’ “igni durato, praeusto:” but the “sudes praeustae” of 7. 524 had their ends hardened in the fire in default of iron points. Serv. also comp. Pers. 1. 97, “Ut ramale vetus vegrandi subere coctum,” where however the fact that the branch is actually growing on the tree makes the parallel little better than a verbal one.
 Libro et silvestri subere hendiadys. He gathers some cork-tree bark (the tree, Spon observes, grows plentifully about Privernum), and uses it as a swathe with which to wrap his child about the spear.
 Quam, probably the spear. “Ingenti manu” 5. 487. ‘Ad aethera fatur’ 10. 459 note. Diana as a goddess is in heaven. Comp. 9. 403, where however there is a further reason for looking up, as the moon is shining.