[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, πρῶτον μὲν εὐχῇ τῇδε πρεσβεύω θεῶν Τὴν πρωτόμαντιν Γαῖαν, Soph. Ant. 338, “θεῶν τὰν 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, “Mons Idaeus ubi, et gentis cunabula nostrae”) and of Mt. Ida in the Troad, addressed in Hom. as Ζεῦ πάτερ Ἴδηθεν μεδέων. ‘Ex ordine,’ ἐφεξῆς, ‘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 Il. 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 ‘nubem.’ 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 longeque refulget,” words sufficiently parallel to the present passage, and evidently denoting a sunlit cloud. Mr. Long, remarking that the time intended is evening, says “The phaenomenon is common in southern latitudes, where darkness follows close on sunset, and a black cloud often begins on a sultry evening to discharge electricity.” ‘Radiis lucis et auro’ is i. q. “radiis aureae lucis.” Comp. 5. 87, “maculosus et auro Squamam incendebat fulgor.”
[143] Ostendit perhaps involves the sense of “ostentum,” i. q. “prodigium,” but in 5. 443 we have the word simply in the sense of ‘holding up’ or ‘holding out.’ ‘Ab aethere’ may denote a clear sky: but the word can hardly be pressed: comp. 1. 90, “Intonuere poli, et crebris micat ignibus aether.” In Soph. O. C. 1456 ἔκτυπεν αἰθήρ seems to refer to a thunderstorm: comp. vv. 1502 foll. ‘Ipse manu’ G. 4. 329 &c.
[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. Il. 1. 239, ὁ δέ τοι μέγας ἔσσεται ὅρκος. So “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), 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.’
