Aeneas in and before the Iliad

Abstract

In the Iliad, there are fewer great achievements by Aeneas than we usually expect despite his importance as the greatest hero second to Hector among the Trojans. This paper suggests a solution to the problem caused by this inconsistency. Observation of the conditions surrounding Aeneas in the Iliad provides a starting-point. He is closely connected with the gods and is always protected by them. This leads us further into a consideration of the gods surrounding Aeneas. It is no exaggeration to say that the gods in the scenes related to Aeneas in Book 5 and Book 20 appear quite old-fashioned. First, there is not any big difference between humans and gods in these scenes. Secondly, it is not a rare thing for gods to contact humans. Thirdly, almost all of the gods are independent of Zeus. It should also be added that as a feature of scenes related to Aeneas, a remarkable number of fabulous myths are included(5. 221-225, 5. 265-272, 20. 221-229, 20. 231-235). One may note very early pre-Homeric elements in these scenes. Thus, we see that Aeneas must have been an important hero at an early stage of the Trojan cycle. It may safely be assumed that before the Iliad, there had been legends relating the feats of Aeneas in detail. This assumption is based on the following observations of Aeneas in the Iliad : 1. Although Aeneas' achievements in the Iliad are few, he is always described as an important person. 2. The wrath of Aeneas is alluded only once(13. 460-461). 3. Aeneas is often called τρωων βουληφορο&b.sigmav; without any grounds. 4. Aeneas' future is predicted(20. 302-308). 5.It is predicted that Aeneas will be invincible after Achilles' death although that is inconsistent with his rank below Diomede in the Iliad. 6. There are Aeneas' episodes which have nothing to do with the story of the Iliad(20. 83-85, 20. 89-96, 20. 187-194). 7.Aeneas' lineage is explained in detail(20. 213-241). 8. There are several contradictions as follows : Apollo incites Aeneas to battle with Achilles, whereas he hinders Hector to fight Achilles and furthermore, Poseidon, the god on the Achaean side rescues Aeneas. For the reasons given above, we may say that detailed traditions concerning Aeneas must have existed before Homer(and perhaps such a poem as well) and that these traditions are reflected in the descriptions of Aeneas in the Iliad. Let us, for the moment, consider Aeneas as "the son of a goddess." In the Greek myths, remarkable structural analogies are found among Eos-Tithonos-Memnon, Aphrodite-Anchises-Aeneas and Thetis-Peleus-Achilles. Ur-aithiopis, which must have contained the tale of individual combat between Memnon and Achilles is supposed to predate the Iliad. There are a number of vase paintings representing the combat of Memnon and Achilles in which we often see Eos and Thetis assisting their own sons. These suggest that in the early tradition, Thetis also protected or assisted her son in the battlefield just as Aphrodite does in the Iliad. This is an action which Homer did not permit Thetis to do. We must now return to the text of the Iliad, especially 20. 75-352. While Achilles and Aeneas are both emphasized as sons of goddesses here, there is also a contrast between the tragic demigod and another demigod who stands apart from human tragedies like an immortal god. It is likely that in the tradition before Homer, there was an antagonism between Aeneas assisted by Aphrodite and Achilles assisted by Thetis as well as a contrast between them. However, Homer excluded Thetis from the battle-field and invented Hector. With the appearance of Hector, Aeneas became a shadowy figure. The poet purposely rendered Aeneas a minor hero so that we find Hector still more brilliant. Hector's tragedy appears more conspicuous by contrast with the condition of Aeneas, who is often treated as his equal. The Iliad is marked by diminishment of supernaturalism.

(View PDF for the rest of the abstract.)