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[175] Reponi does not refer to the “mensae secundae,” but merely denotes a renewal of the banquet after an interruption. See on G. 3. 527.

[176, 177] Macrob. Sat. 3. 6 notes the propriety of the word ‘sedili,’ as in sacrificial feasts to Hercules the worshippers did not recline but sit, and cites Cornelius Balbus' Ἐξηγητικά Book 18, to show that a lectisternium was not allowed at the Ara Maxuma. This will agree with ‘solio acerno’ v. 178. ‘Toro et villosi pelle leonis’ will then probably be a hendiadys, ‘torus’ being used improperly for what is spread on the ‘solium.’ In 5. 388, Virg. speaks of “toro consederat,” as if he did not distinguish the two postures. ‘Toro accipit’ like “solio accipit” 7. 210 note. ‘Praecipuum,’ as the most honoured guest. Cerda comp. Tac. H. 3. 38, “apud Caecinam Tuscum epulari multos, praecipuum honore Iunium Blaesum nuntiatur.

[178] Solio acerno is prob. abl.; receives or entertains him with or on a seat of maple. Freund cites Cic. Verr. 2 Act. 4. 11, “Ecquis est qui senatorem tecto ac domo non invitet?Plaut. Rud. 2. 3. 32,Neptunus magnis poculis hac nocte eum invitavit”, Sall. fr. Hist. Book 4 (quoted by Non. p. 321), “Cum se ibi cibo vinoque laeti invitarent.” The original sense of the word seems to be to entertain, the transferred one to invite. “Pulchre invitati sumus acceptique benigne,” Lucilius 30. 53 (Müller).

[179] Serv. notes the appropriateness of ‘lecti,’ as an attempt by Appius Claudius to employ slaves in the service of the Ara Maxuma was once terribly visited. See on vv. 269, 270.

[180] Viscera: see on 1. 211. For ‘onerant canistris’ comp. “cadis onerarat” 1. 195.

[181] Laboratae Cereris seems to mean ground corn, though Tac. Germ. 45 has “frumenta laborare” in the sense of cultivating.

[183] Perpetui tergo bovis is the Homeric νῶτα διηνεκῆ, Il. 7. 321, Od. 14. 437, where Ajax and Ulysses receive the whole chine as a portion of honour. Heyne. For ‘perpetuus,’ undivided and hence whole, comp. 7. 176. ‘Lustralibus’ can scarcely mean more than sacrificial, as there seems no notion of purification here. The idea is probably taken from the σπλάγχνα πάσαντο of the Homeric sacrifices; but there it appears to be a ceremony of itself, quite separate from the sacrificial banquet.

[184-279] ‘Evander explains that the sacrifice commemorates their deliverance from the robber Cacus, the scourge of the neighbourhood, who, happening to extend his depredations to Hercules' oxen, was killed by him. They make libations to the hero accordingly.’

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