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John Conington, Commentary on Vergil's Aeneid, Volume 2, P. VERGILI MARONIS, line 86 (search)
There were many oracles of this kind in Greece, generally in caves, as that of Trophonius at Lebadea and that of Amphiaraus at Thebes and Oropus. Virg. seems to have transferred the custom to Italy. Heyne remarks that Tiburtus, the founder of Tibur (mentioned below v. 670), was the son of Amphiaraus. This again tends to prove that the oracle mentioned by Virg. was at or near Tibur. Serv. observes that incubare is the proper term for this mode of consultation, answering to e)gkoima=sqai: comp. Plaut. Curc. 2. 2. 16, Cic. Div. 1. 43. Rams were sacrificed, and the worshipper slept in their skins, Pausan. 1. 34 (of Amphiaraus), Strabo 6. p. 284 (of Calchas in Daunia).
John Conington, Commentary on Vergil's Aeneid, Volume 2, P. VERGILI MARONIS, line 224 (search)
Europae atque Asiae explains uterque orbis, the two divisions of the world, Europe and Asia. This view of the Trojan war as a struggle between Europe and Asia is quite un-Homeric, and arose in Greece after the Persian war. See Hdt. 1, the earlier chapters. With this image comp. Hor. 1 Ep. 2. 7, Graecia Barbariae lento collisa duello.
John Conington, Commentary on Vergil's Aeneid, Volume 2, P. VERGILI MARONIS, line 310 (search)
I am defeated by one man, as in 1. 47 she complains that she cannot prevail over a single nation (una cum gente tot annos bella gero), while Minerva could destroy the whole confederate fleet of Greece.
John Conington, Commentary on Vergil's Aeneid, Volume 2, P. VERGILI MARONIS, line 789 (search)
Sublatis cornibus gives the picture: she was represented as completely transformed, iam saetis obsita, iam bos. Io was chosen on account of Turnus' connexion with Argos, as if he was the representative of Greece in Italy.
John Conington, Commentary on Vergil's Aeneid, Volume 2, P. VERGILI MARONIS, line 104 (search)
Ante urbem in luco 3. 302. Cerda shows that it was customary in Greece to sacrifice to Hercules without the walls, comp. Dem. Fals. Leg. p. 368, where Aeschines is reproached for having induced the Athenians to break the rule by sacrificing within the walls when they had not war as an excuse, and Plutarch Quaest. Rom. 28, who inquires why youths wishing to swear by Hercules went into the open air. The remark, he tells us, was first made by Scaliger, Poet. 3. 26, referring to the present passage. Una with dat. like similis, pariter.