Anchises and the spirits appear to be in the same valley. The scene is described more at large vv. 703 foll., which explains ‘inclusas.’
 Comp. v. 758, where as here ‘ituras’ expresses what is to happen in the course of destiny. ‘Superum lumen’ of the light of the upper world, like “superis oris” 2. 91. The words occur Enn. A. 1. fr. 64, Lucr. 6.856.
 Either we must take ‘forte’ with ‘lustrabat’ as well as with ‘recensebat,’ or we must suppose the words in v. 680 to apply generally to the spirits of the future, from which ‘omnem—numerum’ is specially discriminated, Anchises happening to be reviewing that part of the whole multitude when Aeneas appeared. It might be suggested to give ‘forte’ the sense of εἰκῆ, which might perhaps be supported by v. 186 according to the reading of Med. &c.; but this would be very hazardous. “Numerum recenset” G. 4. 436.
 Anchises knows the future, and so may be said to review it as well as the present. ‘Manus’ of martial exploits, as in 1. 455 of the performances of artists.
 Adversum of course qualifies ‘tendentem:’ it is probably however an adj., not an adverb. The line is rough, apparently from carelessness, as there is nothing in the sense to suggest any but a smooth cadence.
 Alacris nom., as in 5. 380. Pal. a m. p. has ‘lacrimans,’ a curious corruption. “Palmas utrasque” 5. 233 note. ‘Tetendit’ after ‘tendentem’ is one of those carelessnesses which Virg. occasionally admits.
 “Excidit ore” 2. 658 note. Here the intention seems to be to express eagerness. Serv. however has a curious comment: “‘Excidit ore,’ quasi seni: quod circa Anchisen reservat, ut ‘Tantumque nefas patrio excidit ore.’” “Vox excidit” occurs again 9. 113 of a sudden cry.
 Germ. comp. Eumaeus' address to Telemachus Od. 16. 23, ἦλθες, Τηλέμαχε, γλυκερὸν φάος. For ‘exspectata’ many editions, including Heyne's, give ‘spectata,’ which seems to have been the reading of Serv., though Wagn., wrongly I think, contends that he merely wishes to give that sense to ‘exspectata.’ But the reading of the MSS. (the only variety being that one gives ‘exoptata’) is perfectly satisfactory. Wagn. remarks that there is no parallel instance in Virg. to the lengthening of ‘que’ before ‘spectata,’ as in 9. 37 the best supported readings are ‘ascendite’ and ‘et scandite.’
 Futurum with ‘ducebam’ as well as with ‘rebar.’ ‘Ducebam animo’ is a fuller expression for the ordinary use of ‘ducere’ i. q. ‘putare.’ Anchises here appears to be speaking of ordinary human expectation, not of prevision. We may suppose his power of foresight not to have been unlimited: at any rate there is much more force here in the expression of the feeling of confidence which human love gives. See on v. 695. ‘Rebar:’ see on 10. 608.
 Tempora dinumerans, counting the days till Aeneas might be expected to come. ‘Mea cura’ is understood by Serv. of Aeneas himself (comp. 1. 678, E. 10. 22): but it is doubtless to be understood of the thought given by Anchises to the object on which his mind was set. ‘Fallere’ of disappointment and wasted labour, like “numquam fallentis termes olivae” Hor. Epod. 16. 45.
 Comp. 5. 627 &c. Anchises' language is rather exaggerated, as since his death Aeneas' wanderings had been confined to Sicily, Carthage, and Italy: the storm however justifies ‘quantis periclis.’ Rom. and others give “quas ego per terras,” and some read “quas te ego per terras,” obvious corruptions of the reading in the text.
 Nocerent by hostility or by over-kindness. For the first comp. Venus' fears 1. 671 foll. Here again we have human feeling, not prevision, though Anchises' knowledge that Aeneas was at Carthage must have been preternatural.
 See 4. 353 note. As has been remarked there, it would seem that Anchises is ignorant that his apparition had been seen by his son, either in the cases referred to there, or in that described 5. 722 foll., where also consult the note.
 Tendere with acc. of place 1. 554. ‘Adigo’ with inf. 7. 113. Wagn. comp. σκοπεῖν . . προσήγετο Soph. Oed. T. 130. Some MSS. give ‘adire coegit.’ In Od. 11. 164 Ulysses says Μῆτερ ἐμή, χρειώ με κατήγαγεν εἰς Ἀΐδαο.
 “Salis Ausonii” 3. 385. Aeneas means to say that he has come to Cumae in the course of his voyage. ‘Classes’ pl., as in 3. 403, “ubi transmissae steterint trans aequora classes.” Here he speaks of them as standing in the water, not, as elsewhere, on shore. “Cur dextrae iungere dextram Non datur?” 1. 408. Virg. follows the words of Ulysses to his mother Od. 11. 210 foll., but without translating them.
 Partially repeated from v. 465 above.
[700-702] Repeated from 2. 792—794, where see notes. Here Pal. reads ‘conpressa,’ which there is not found in any uncial MS. Pal. and one of Ribbeck's cursives omit in the text v. 702, which may possibly be a copyist's repetition.
[703-723] ‘Aeneas, observing the spirits, inquires who they are, and is told that they are going to drink oblivion of the past at Lethe before entering on a new life on earth. He wonders that they should desire a new life, which leads Anchises to explain.’