[59] It is natural enough, as the later commentators remark against Heyne, that the Trojans should take this opportunity of asking for a prosperous voyage, especially as the satisfactory observance of this sacred anniversary is in the next clause adroitly made conditional on their landing in Italy. But a question still remains, whether the prayer is made to the winds themselves, or to Anchises. The latter interpretation, which perhaps is that more obviously suggested by the context, was evidently maintained by Lactantius, who says of Anchises (Inst. 1. 15) “cui Aeneas non tantum inmortalitatem, verum etiam ventorum tribuit potestatem.” Klausen too, in his work on Aeneas and the Penates, considers that Anchises is recognized as a god of the winds. On the other hand offerings were made as a fact to the winds themselves at the end of the ceremonies to Anchises, v. 772 below, as we have seen done already 3. 115 foll., where “placemus ventos” is like ‘poscamus ventos’ here. Possibly too Virg. may have had in his mind the prayer which Achilles offers to the winds just before the funeral of Patroclus, Il. 23. 194, though the object there is quite different. For ‘me’ some MSS. and Lact. l. c. have ‘mea,’ which has found its way into some editions.
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John Conington. P. Vergili Maronis opera. P. Vergili Maronis Opera. The works of Virgil, with a Commentary by John Conington, M.A. Late Corpus Professor of Latin in the University of Oxford. London. Whittaker and Co., Ave Maria Lane. 1876.
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