“The Aeneid is more of a celebration of Rome than simply a praise poem for Rome’s leader.” How far
do you agree? (30 marks)
Virgil’s wrote his epic, The Aeneid, with the purpose of crafting a foundation tale for Rome’s citizens
to be proud of, to admire, as well as to distinguish a link between the mythological past with present
day Rome, that would rival the work of Homer. In doing so the poet determined the mythological
figure of Aeneas, the son of goddess Venus, to be the originator of the Roman people on a quest to
found his city. Clear parallels can be drawn between the epic’s protagonist with Augustus, emperor
of Rome at the time of Virgil’s writing. While many argue that the epic is simply a panegyric to the
emperor, in agreement with scholar Griffin, “it would be absurd to suppose that Virgil embarked on
an epic poem simply in order to flatter Augustus.”. Instead, it is much more persuasive to argue that
aside from this, the Aeneid celebrates Rome, its values, citizens and customs, rather than solely its
leader.
First and foremost, the epic is packed full of references to Roman traditions, practices, values and
morals, attesting that there is much more to the Aeneid’s purpose than to simply praise Rome’s
leader. There is an abundance of examples throughout the epic in which Virgil celebrates customs of
Rome, including its many funerary and religious customs, weaving them into the narrative. By
illustration, in book 11 we see the practice of Trojan and Etruscan funerals in elaborate detail. Virgil
writes of “blazing pyres”, “black-burning torches” as well as their “solemn procession” signifying the
importance of piety and respecting the dead to the people of Rome. The poet also elaborates the
ritualistic sense of the funeral process and its formality, repeating “Three times they ran round the
blazing pyres … Three times they rode in solemn procession” along with his mention of “oxen were
being sacrificed” and the burning of spoils. With that being said, these many examples that stress
the importance of Rome’s traditions make Sowerby’s argument very persuasive as he attests the
Aeneid is “a record of traditional Roman ways and customs”, rather than simply a panegyric of
Augustus. Arguably the most important display of this lies in book 8 with the aetiological story of
Hercules and Cacus, explaining the origin of the practice of rites for Hercules and his altar. After
giving Aeneas the elaborate story in which Hercules had slain Cacus, we see Evander, his people and
Aeneas engage in celebration “pouring their libations on the table and praying to the gods”. These
descriptions of the elaborate feasts and a “procession of priests” are incredibly significant to the
epic, not only do they explain and celebrate Rome’s values and traditions but also would resonate
incredibly well with a contemporary audience, whom would find joy in hearing where their practices
originated. In a similar way, contemporaries would adore Evander’s tour of Pallanteum, that would
be the future site of Rome, visiting many landmarks that mirrors the geography of their city, from
“great grove warlike Romulus set up” to the “house of Tarpeia and the Capitol”. Considering this, it is
evident the Aeneid is not simply a celebration of Augustus for its rich descriptions of Rome’s history
and practices, allusions to Romulus; all devices that would make contemporaries so proud and
admiring of Virgil’s work.
Alternatively, when determining the purpose of the Aeneid it is essential to consider the parallels
between Aeneas and Augustus, as well as the numerous instances of direct praise of the emperor’s
name. Deryck Williams attests that “it is a great mistake to think that Aeneas was modelled on
Augustus” however this is not entirely a strong argument to make given Virgil’s many allusions to
Augustus via his characterisation for Aeneas. Throughout the epic there is a multitude of occasions
in which we see Virgil praise the emperor, both directly and through the protagonist. The clearest
allusion between the two comes in the achievement of peace through war, something both Aeneas
and Augustus accomplish; with Aeneas founding his city after defeating Turnus, and Augustus
successfully bringing about a golden age of peace and prosperity having undergone years of civil
wars, defeating the corrupted Antony and Cleopatra. Both also notably have divine ancestors, with
Venus as Aeneas’ mother and the divine Julius Caesar as Augustus’ father. Similarly, parallels are
do you agree? (30 marks)
Virgil’s wrote his epic, The Aeneid, with the purpose of crafting a foundation tale for Rome’s citizens
to be proud of, to admire, as well as to distinguish a link between the mythological past with present
day Rome, that would rival the work of Homer. In doing so the poet determined the mythological
figure of Aeneas, the son of goddess Venus, to be the originator of the Roman people on a quest to
found his city. Clear parallels can be drawn between the epic’s protagonist with Augustus, emperor
of Rome at the time of Virgil’s writing. While many argue that the epic is simply a panegyric to the
emperor, in agreement with scholar Griffin, “it would be absurd to suppose that Virgil embarked on
an epic poem simply in order to flatter Augustus.”. Instead, it is much more persuasive to argue that
aside from this, the Aeneid celebrates Rome, its values, citizens and customs, rather than solely its
leader.
First and foremost, the epic is packed full of references to Roman traditions, practices, values and
morals, attesting that there is much more to the Aeneid’s purpose than to simply praise Rome’s
leader. There is an abundance of examples throughout the epic in which Virgil celebrates customs of
Rome, including its many funerary and religious customs, weaving them into the narrative. By
illustration, in book 11 we see the practice of Trojan and Etruscan funerals in elaborate detail. Virgil
writes of “blazing pyres”, “black-burning torches” as well as their “solemn procession” signifying the
importance of piety and respecting the dead to the people of Rome. The poet also elaborates the
ritualistic sense of the funeral process and its formality, repeating “Three times they ran round the
blazing pyres … Three times they rode in solemn procession” along with his mention of “oxen were
being sacrificed” and the burning of spoils. With that being said, these many examples that stress
the importance of Rome’s traditions make Sowerby’s argument very persuasive as he attests the
Aeneid is “a record of traditional Roman ways and customs”, rather than simply a panegyric of
Augustus. Arguably the most important display of this lies in book 8 with the aetiological story of
Hercules and Cacus, explaining the origin of the practice of rites for Hercules and his altar. After
giving Aeneas the elaborate story in which Hercules had slain Cacus, we see Evander, his people and
Aeneas engage in celebration “pouring their libations on the table and praying to the gods”. These
descriptions of the elaborate feasts and a “procession of priests” are incredibly significant to the
epic, not only do they explain and celebrate Rome’s values and traditions but also would resonate
incredibly well with a contemporary audience, whom would find joy in hearing where their practices
originated. In a similar way, contemporaries would adore Evander’s tour of Pallanteum, that would
be the future site of Rome, visiting many landmarks that mirrors the geography of their city, from
“great grove warlike Romulus set up” to the “house of Tarpeia and the Capitol”. Considering this, it is
evident the Aeneid is not simply a celebration of Augustus for its rich descriptions of Rome’s history
and practices, allusions to Romulus; all devices that would make contemporaries so proud and
admiring of Virgil’s work.
Alternatively, when determining the purpose of the Aeneid it is essential to consider the parallels
between Aeneas and Augustus, as well as the numerous instances of direct praise of the emperor’s
name. Deryck Williams attests that “it is a great mistake to think that Aeneas was modelled on
Augustus” however this is not entirely a strong argument to make given Virgil’s many allusions to
Augustus via his characterisation for Aeneas. Throughout the epic there is a multitude of occasions
in which we see Virgil praise the emperor, both directly and through the protagonist. The clearest
allusion between the two comes in the achievement of peace through war, something both Aeneas
and Augustus accomplish; with Aeneas founding his city after defeating Turnus, and Augustus
successfully bringing about a golden age of peace and prosperity having undergone years of civil
wars, defeating the corrupted Antony and Cleopatra. Both also notably have divine ancestors, with
Venus as Aeneas’ mother and the divine Julius Caesar as Augustus’ father. Similarly, parallels are
