The Alban mount is for Virg.'s battles here what Ida is to Homer's: comp. Il. 14. 292, Ἥρη δὲ κραιπνῶς προσεβήσετο Γάργαρον ἄκρον Ἴδης ὑψηλῆς: see also Il. 8. 47. For ‘e’ Rom., Pal. originally, and two of Ribbeck's cursives have ‘ex,’ which may be right.
 Neque honos Pal., Rom., Gud., and two other of Ribbeck's cursives, ‘nec’ Med. External evidence seems decisive for the former: attempts to make a distinction between the two, such as that put forward by Wagn. Q. V. 32. 9, are apt to be fanciful. ‘Neque’ was the reading before Heins. On ‘nec’ followed by ‘aut’ see Madv. § 458. obs. 2.
 Tumulo with ‘summo.’ “Tumulo speculatur ab alto” 11. 853. ‘Aspectabat,’ see on 10. 4. ‘Spectabat,’ the reading before Heins., is to a certain extent supported by one of Ribbeck's cursives. So in the similar passage 10. 4, Gud. and Pal. corrected reads ‘spectat’ for ‘aspectat.’
 Diva deam like Od. 5. 95 εἰρωτᾷς μ᾽ ἐλθόντα θεὰ θεόν. Virg. apparently makes Juturna a presiding nymph of lakes and rivers generally. There was a lake of Juturna about six Roman miles from the fountain of Numicus (Cluver. Ital. Ant. p. 722) formed by a stream flowing from the Alban mount. Its waters were held peculiarly wholesome, and hence Serv. here and Varro (L. L. 5. 71) derive the name from “iuvo.” Serv. says that Lutatius Catulus built a temple to Juturna in the Campus Martius (comp. Ov. F. 1. 463, “Te quoque lux eadem, Turni soror, aede recepit, Hic ubi virginea campus obitur aqua”), and that a special festival, the Juturnalia, was kept by those “qui artificium aqua (aquae?) exercent.” The “lacus Iuturnae” in the forum was close to the temple of the Dioscuri (Ov. F. 1. 708). Preller (Römische Mythologie, p. 508) thinks it probable that the cultus of Juturna on the Numicus was older than that at Rome. Teuffel (Paully's Realencycl. 4. p. 686) supposes that Virg. made Juturna sister of Turnus from a false notion of an etymological connexion between the names. The original form of the name seems to have been “Diuturna:” see Mommsen in the “Ephemeris Epigraphica,” 1. p. 36.
[140, 141] The story of Jupiter and Juturna is told Ov. F. 2. 583—616. ‘Sacravit,’ appropriate of an inalienable gift conferred by a god.
 Carissima Pal., Rom., and Gud., but ‘gratissima’ is more likely, as Virg. was probably thinking of Homer's ἐμῷ κεχαρισμένε θυμῷ (Wagn.), though the external evidence makes it difficult to speak with certainty. There is some resemblance to Apoll. R. 4. 790 foll., where, however, Hera's kindly expressions are grounded on Thetis' refusal to be the wife of Zeus.
[143, 144] Latinis for ‘Latinae’ Pal. (the last two letters in an erasure) and originally Gud. ‘Magnanimi Iovis,’ below v. 878, where, as here, it seems to be used in a bad or half-ironical sense. ‘Ingratum’ seems to represent Juno's own feeling, and also that which she supposes Juturna to entertain, as the union with Jove brought no happiness to those whom he honoured with his love. Comp. the language about Io in the Prometheus of Aesch.
 For ‘qua’ two MSS. known as the Mentelian, supported to a certain extent by Pal., give ‘quam:’ comp. 6. 96. ‘Quoad’ Arusianus, 257 L. “Quidam putant Virgilium ‘quoad visa est fortuna pati’ reliquisse,” Serv., who himself supports ‘qua,’ quoting “Coeant in foedera dextrae, Qua datur,” 11. 292. Wagn. rightly points out that ‘quoad’ must be understood from ‘qua’ before ‘Parcaeque sinebant,’ comparing G. 4. 9 foll., “Quo neque sit ventis aditus . . . neque oves haedique petulci Floribus insultent:” where ‘ubi’ must be supplied from ‘quo.’
 The words are like those of Priam, Il. 3. 305 foll., ἤτοι ἐγὼν εἶμι προτὶ Ἴλιον ἠνεμόεσσαν Ἂψ, ἐπεὶ οὔπω τλήσομ᾽ ἐν ὀφθαλμοῖσιν ὁρᾶσθαι Μαρνάμενον φίλον υἱὸν Ἀρηϊφίλῳ Μενελάῳ (Cerda). Comp. 10. 473 (of Jupiter), “Sic ait, atque oculos Rutulorum reiicit arvis.” With the spirit of the lines comp. Il. 16. 433 foll., 22. 168 foll. The gods, as Serv. remarks, leave a friend when he is doomed: comp. Il. 22. 212, ῥέπε δ᾽ Ἕκτορος αἴσιμον ἦμαρ, Ὤιχετο δ᾽ εἰς Ἀΐδαο: λίπεν δέ ἑ Φοῖβος Ἀπόλλων.
 There seems here to be a notion of a possible compensation resting on the mere fact of their misery, the converse of the idea of a Nemesis bringing evil on the prosperous because of their prosperity. Comp. the words of Nicias, Thuc. 7. 77, Τάχα δ᾽ ἂν καὶ λωφήσειαν (αἱ συμφοραὶ）: ἱκανὰ γὰρ τοῖς τε πολεμίοις εὐτύχηται, καὶ εἴ τῳ θεῶν ἐπίφθονοι ἐστρατεύσαμεν, ἀποχρώντως ἤδη τετιμωρήμεθα. ‘Perge’ as in 4. 114 (Wagn.).
[154, 155] Vix ea like “haec Proteus” G. 4. 528. ‘Profundit’ Med. a m. p. Rom. has ‘profugit.’ “Terque quaterque manu pectus percussa decorum” 4. 589. Here the first ‘que’ couples ‘percussit’ with ‘profudit.’ ‘Honestum’ 10. 133 note.
 Aut tu as in 6. 367 note. “Ciere bella, Martem” 1. 541., 9. 766. ‘Conceptum,’ see on v. 13 above. Serv. wrongly takes it as = ‘placitum.’ It is hard to fix the precise meaning of ‘excute.’ Perhaps the notion may be of something in the hands which is suddenly struck out of them, e. g. a goblet for libation. It is just conceivable that there may be a reference to the physical sense of ‘conceptum,’ and that ‘excute’ may mean ‘render abortive,’ as, though no instance is quoted of the word in that sense, it would be sufficiently appropriate. With the sense of the line comp. Juno's words to the Fury 7. 339, “Disiice conpositam pacem, sere crimina belli.” Πειρᾶν δ᾽, ὥς κε Τρῶες ὑπερκύδαντας Ἀχαιοὺς Ἄρξωσι πρότεροι ὑπὲρ ὅρκια δηλήσασθαι, says Zeus to Athene, Il. 4. 71-2.
 “Volnus” of a mental wound 1. 36., 4. 2, &c.
[161-215] ‘Aeneas and Latinus swear to the treaty. If Turnus prove victorious, Aeneas and his men will give up all claim to Latin territory: if the reverse, the two shall join in one, the supreme authority in war remaining in the hands of Latinus.’