The Contribution of Virgil’s Aeneid on Roman Morale A leader is characteristically defined by their willingness to depart from selfish pleasures and act instead with the interests of the greater good in mind. As an epic hero, the son of the prince Anchises and the Greco-Roman “goddess Venus” (Hardie 4), Aeneas’s objectives are no less than greatness. Bound by the fate of building imperial Rome by “all-powerful [Jupiter], who sways the world… and heaven[s]” (Dryden 128), Aeneas faces many hardships along his course “to fruitful Italy” (Dryden 42).
During his long journey, Aeneas struggles to decline his mortal hunger for the good of “his country” (Lewis 215). In Virgil’s Aeneid, a nationalistic epic depicting a man’s effort to appease the call of fate while escaping his natural wants as a man, Virgil employs virtuous elements of duty, courage, and sacrifice to provide a deeper understanding of the heroic origins and triumphant spirit of the Roman society surrounding the text. Aeneas’ persistent devotion to his own destiny, dedication, and responsibility foreshadow the concept of duty and obedience to the Republic that prevailed in Virgil’s Roman society.
There is much evidence underlining the political intentions veiled within Virgil’s Aeneid. From a historical context, a period of constant civil strife plagued Rome for nearly half a century, bringing forth the need to establish stability and calm the hostile attitude of Rome’s grief-stricken people. Due to an influx of Greek influence, the progression of time led to an “emphasis on the individual” (Beall 60). Whereas “the glories of the Roman state” had, in the past, been celebrated by the Roman people, “a stoic philosophy” encroached upon society engaging them instead ith individual triumphs and ambitions. Augustus, the founder and first Emperor of the Roman Empire, launched many attempts to reclaim a strong “Roman patriotism” (Beall 59), one of which being to employ the assistance of Virgil in launching his Augustan propaganda. Within his efforts, Emperor August “took it upon himself… [to restore] feelings of nationalisms” (Beall 62) within his people. Perhaps one of its most influential results came Virgil’s Aeneid.
Its emphasis on the pious nature of the “national epic” (Hardie 4) hero worked to usher in a new “sentiments” (Beall 63) of a golden age of peace as Rome’s people followed in the footsteps of their devoted, sacrificing Aeneas whose presence very much mimicked that of Augustus. Duty plays a crucial role for the individuals that we encounter within Virgil’s text. Aeneas’s actions are plagued heavily with the sacrifice of his own personal gains, playing a crucial role in developing the epics proud resulting tone, “reflect[ing] the ambitions of Augustus” (Beall 63).
Virgil highlights the noble elements of not only Aeneas, but characters such as his comrades, effectively “encourag[ing] the Roman people to take pride in their roots” (Du Plessis 111) and the efforts of their leader. Augustus leapt at “the chance of propagating his policy of reform through literature” (Beall 62) realizing the great potential poets such as Virgil possessed to improve the morale of the nation. Virgil’s efforts truly led to the creation of “a central moment in the literary and cultural landscape of Europe” (Hardie 1).
The character of Aeneas “serves to restore Rome of loose morals” (Beall 58), promoting the “lofty qualities of pietas [duty], virtus [virtue], and fortitude [fortitude)” (Beall 62) that resided in the hearts of “the ancient fathers” (Beall 58) before. Aeneas is unlike the usual hero in several respects. Central to his ambitions lies his care for the welfare of his followers rather than the selfish motivation that often resides in more individualistic heroes such as Hercules. A key moment in Virgil’s molding of Aeneas’ character can be found during his decision to flee from the destruction of his homeland Troy.
Most heroes would succumb to their rage and patriotism, risking their lives to defend their pride and honor, yet Aeneas escape from the scene with his son in tow. What would in most cases be seen as cowardly does not account for Aeneas’ actions in this instance. His flight from danger is crucial scene. Aeneas recognizes that there is a bigger motivation at hand; the future empire of Rome. Any act of feeding his rage and fighting the Greeks invading Troy would potentially compromise the purpose given to him by the gods.
Though occasionally swayed by his human shortcomings, Aeneas possesses qualities most prized by Virgil’s contemporaries. Not only does the Trojan hero shown to embody piety during his “divinely ordained mission” (Hardie 151), but he shows much respect for the deities and the makings of a truly inspiring, courageous leader. Never indulging himself in isolated accomplishments, Aeneas himself to the “duty of others” (Hardie 78). He ultimately suffers at the hands of the gods in hopes of granting his son, “young Ascanius” (Dryden 128) the crown he is “owed by fate” (Dryden 128).
As “leader of the remnants of… the Trojans, and… ancestor of… the Romans” (Hardie 149), Aeneas will never see the founding of Rome with his own mortal eyes. It is his children and their later progeny “whose city will… be founded centuries after Aeneas’ own lifetime” (Hardie 149). This fact in itself allows the audience to acknowledge the sacrifice of the hero’s personal goals for the greater good of the future. Despite the lack of immediate reward, Virgil pushes Aeneas to continue on his journey to secure the “world empire promised to [his] descendants” (Hardie 155).
Gradually Aeneas shifts more towards a lack of personal involvement focusing strictly on denying his emotional needs to better meet the needs of others instead. Aeneas’ strong concern for the welfare of his followers contributes to his willingness to sacrifice his personal wants for their benefit. Even with the interference and guidance of the gods, Aeneas is still very much a man, and just like a man he is tempted by mortal desires; seduced by the wilds of womankind. Perhaps the most noticeable sacrifice made during his voyage is the romantic affair that takes place between himself and Dido of Carthage.
Dido, the “wise and respectable” (Du Plessis 111) leader of a successful civilization, finds herself the “victim of forces beyond her control” (Du Plessis 111) as Aeneas’s “valor… inspire her soul with love” (Dryden 117). Despite her usual control, her inability to have the relationship she so desires with her “Trojan guest” (Dryden 117) drive her “indecision… [to an] unstable state” (Du Plessis 112). Lost in her own self-deception, the “beauteous queen” (Dryden 119) finds herself “afire with love, wholly infatuated” (Lewis 75) with the illusion of marriage to this man after an intimate night “rapt in a trance of lust” (Lewis 78).
Though their union has not been consecrated in a genuine ceremony, the two inflamed lovers live openly, neglecting their responsibilities as leaders as well as drawing the attention of the gods as Aeneas lingers in Carthage, “without… thought for the city which fate… [has] assigned [as] his” (Lewis 79). Aeneas’s desired tempt him to remain free of worries with his lover in Libya. However, despite the call of his lusts and passion for the influential queen, once re-inspired by the command of Juno, the king of the gods, Aeneas wastes no time in planning his quick departure in secrecy.
As a prior figure of power and status, Dido’s frank transition to such impulsive actions actively contrast with the control and persistence Virgil continues to instill into Aeneas. His obedient personality troubles him when choosing between this romance and duty, yet he wishes not to displease the king of the gods and remain “lost… [in] the interests of [the mortal] realm” (Lewis 80). “Fair queen, oppose not what the gods command: forced by my fate, Ileave your happy land” (Dryden 131) he guiltily laments upon her distress.
There remains a constant battle within Aeneas’ mind concerning his abandonment of the queen in order to seek out the glory of the gods as fate would allow. Virgil allows the audience a glimpse of the conflict that permeates through the heart of his “god-fearing” (Lewis 83) hero. However, fate does not allow such desires of the flesh to hinder the success of the overall mission. Even as he tries to remain within “the charm of… [the] Libyan city” (Lewis 82), the “God’s will… say ‘Italy” (Lewis 82).
This foretaste evokes a bit of sympathy for Aeneas, yet the reader’s sympathy is drawn more so towards the “wretched queen, pursued by cruel Fate” (Dryden 143) as she rashly chooses death over the loss of her favored Trojan hero. Destiny continues to steer Aeneas’ life down the path chosen by his deities, towards “an Italian kingdom, the soil of Rome” (Lewis 80). But the audience can very well see that at the center of this goal driven, “flint-hearted” (Lewis 83) hero is still the heart of a man; one who acknowledges the displeasure of leaving the “woman in love” (Lewis 81) with him, yet accepts that his thoughts and will are second to fate.
Aeneas later encounters his tragically lost love yet again as he treks through the underworld, and demonstrates regret for abandoning Dido as he pacifies her spirit. But, it is apparent that his personal responsibilities dictate far more significant than his emotions. After all, his duties are set by the gods themselves; his own will has little consequence, especially as a revelation of the future legacy of Rome is revealed to him soon after his last meeting with the once “dignified queen” (Du Plessis 113) of Carthage.
Aeneas’s deliberate emotional suffering underlines the epics focus. His bold countenance and willingness to suppress his wants, something that most men would quickly succumb to, allude to the virtuous status Virgil wishes to promote and applaud that lies within the glorious account of the Roman nation. Virgil affirms order, duty, and fate at the expense of a budding, romantic love with Aeneas’ sacrifice of Dido.
With his constant play on traditional heroes and mythological figures, Virgil conveys a connection between the political and social status of his day and the “distinguishing virtue” (Hardie 151) of Rome’s founding legends. The virtues Aeneas demonstrate not only allude to “the return of the Golden Age” (Hardie 3) sought out by Augustus but encourage the Roman people to strive to live pious lives as their forefathers did. Through the persistent sacrifice conveyed throughout Aeneas’ duty-bound journey, Virgil illuminates the rich values and obedience that resonate in the Roman society of his time.