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A grander series of events opens before me, grander, that is, than what he has hitherto related, if measured by the standard of importance in the Aeneid, for otherwise they could hardly be grander than the fall of Troy. But Virg. may mean to contrast generally the narrative of wars with the narrative of wanderings, the Iliad with the Odyssey. Nascitur ordo E. 4. 5.
For the custom of solemnly tracing out the site of cities comp. 5. 755 note. Humili, shallow. Tac. A. 1. 61 has humili fossa, and Pliny Ep. 8. 20. 5 humili radice. Comp. the double sense of altus. This first settlement, distinct from Lavinium, was part of the common version of the legend: see Lewis p. 332. According to Cato ap. Serv. and Livy 1. 1 it bore the name of Troia.
Neque followed by et or que is not uncommon even in prose; Cic. 2 Cat. 13, Perficiam ut neque bonus quisquam intereat, paucorumque poena vos omnes iam salvi esse possitis. See Freund, neque. It is not clear whether Latinus means that he had heard of Troy by fame, like Dido, or that he had heard that these strangers were the Trojans. In the latter case we must understand advertitis aequore cursum rather widely, the thing meant being ye have landed on our shores: though it is conceivable that news of their coming may have been received e. g. from Cumae. Comp. however v. 167. Urbem et genus: comp. Dido's words 1. 565, Quis genus Aeneadum, quis Troiae nesciat urbem? Auditi, heard of, like audire magnos iam videor duces Hor. 2 Od. 1. 21. Aequore, over the sea, 5. 862. Cursus, the reading before Heins., is found in none of Ribbeck's MSS.
Pugnae for belli: comp. 7. 611: so that the meaning is, what he hopes to get by the war. Ipsi is generally, and perhaps rightly, taken of Diomede, the insinuation being that he is more likely to be threatened as an old enemy of Troy than Turnus or Latinus. But ipsi may be Aeneas, as we should say what he means by this he knows best, without meaning to imply that we were really ignorant. Comp. 5. 788, Caussas tanti sciat illa furoris.
Perhaps the celebration of Hercules' victory over Troy is a little inopportone: but we may suppose that due honour was paid to the strength of the city. For ut Rom. and others have et.
Aeneadae includes the Romans, Lucr. 1.1; indeed they must have been the chief burden of the prophecy, as the connexion of Troy with Pallanteum really began with the foundation of Rome. Nobile Pallanteum probably refers not only to the glories of the place under Evander and his successors, but to those of the Palatine in more historical times. Rom. has nomine, and nobine is the reading of Pal. and (originally) Gud.
Heins. objected to the repetition of fuisset, wishing either to read subisset in the previous line, as in 9. 757, or to expunge the present line altogether: Jahn however thinks with justice that the repetition gives symmetry and point to the sentence. It may be said in fact to bring out the notion of the correspondence of the will of fate with that of Venus, which Vulcan wishes to express. So far as any definite theological meaning is to be attached to this and the two following lines, it seems to be that the fate of Troy might have been delayed, had Venus wished it, though not averted, a view agreeing with the language of Virg. elsewhere, 1. 299., 7. 313 foll., 10. 624 foll. Teucros seems to be put for Aeneas alone, by a rhetorical exaggeration. Pal. originally had Teucros nobis.
Heyne prefers circumtonat, the second reading of Med., which would be needlessly strong in a comparatively simple passage. For armis Rom. has arans: Arcens and Arruns are also found: both however are names of personages connected with Troy, not with the Rutulians, so that probably there is nothing in the variations but a transcriber's error. In the original reading of Pal. the last two letters and a half seem to be obliterated.
Domito Olympo refers to services rendered by Cybele to Jupiter, enabling him to become master of heaven, either, as Serv. thinks, in saving him from his father, who sought to devour him, or, as Heyne suggests, in helping him against the Titans, or both. Heyne's own interpretation, understanding domito Olympo in that thou art the master of heaven, and as such able to do all I wish, would be flat. He objects that the help given by Cybele was of too old a date to be appealed to at the time of the taking of Troy. But the whole history of the gods as gods belongs to a divine foretime, and the events affecting them after the heroic age has begun are comparatively few, so that they naturally live as it were upon the past, and refer to things which happened long ago as if they were still fresh.