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Also Αἰνέας (Il. XIII 541. Soph. frg. 344 Nauck2 and on Attic vases), later Αἰνήας (see Meisterhan’s Gramm. d. att. Inschr.2 32. 37), son of Anchises and Aphrodite, the most famous Trojan hero after Hektor. His character can be followed in every step of its development, <20> and is an example of continual improvement on ancient myths. Even in the Iliad, Aeneas is presented to us as a completely fully formed mythological figure. The poet clearly describes him rather closely with the myth of Troy. He represents the younger branch of the king’s family, whose family tree according to Il. XX 215ff. is: <30>
Aeneas bears a silent grudge against the ruling line and Priam at its head, because Priam doesn’t honour him in accordance with his abilities (XIII 460f., cf. XX 179f.). The poet of the twentieth book of the Iliad was also aware that a family which ruled after the Trojan war and likely still into the poet’s own time named Aeneas as its ancestor. <50> Because of this, the poet has Aeneas be saved by Poseidon, and has the god speak the following words (307f.): Αἰνείαο βίη Τρώεσσιν ἀνάξει καὶ παίδων παῖδες, τοί κεν μεθόπισθε γένωνται.
Aeneas isn’t only descended from Zeus through Dardanos, since his mother is also Aphrodite, who became pregnant by his father Anchises on Mount Ida (II 820f. V 247f. 312f. XX 208f.). <60> He was brought up by his sister Hippodameia’s husband, Alkathoos (XIII 428f. 463f.). Like Anchises in the myth of his love with Aphrodite, Aeneas also appears as a cattle herder on Mount Ida, where he is displaced by Achilles at the beginning of the Trojan war, and flees to Lyrnessos. When Achilles destroyed this city, he escaped under divine protection (XX 89f. 187f.), which he had probably earnt because of his piety (XX 298f. 347f.). <page break 1010/1011). As well as the sons of Antenor he is the leader of the Dardanians (II 819f.), and in single combat he is the most valiant fighter after Hektor. Hektor himself asked for his help (XVII 485f.), and among the people and the army he was honoured like a god or as an equal to Hektor (XI 58. V 467). Helenos says that he and Hektor struggled with the greatest burden of the Trojans, and describes them as ἄριστοι φρονέειν τε μάχεσθαί τε (VI 77f.). <10> His strength is also well known to the Greeks (V 247f. XIII 481f. XVI 620f.). In the battles in the Iliad, Aeneas first comes up against Diomedes. He came upon him with Pandaros, and intended to rescue the body of his fallen comrade, but he was wounded himself and was saved by Aphrodite and Apollo (V 166ff.). Here, he lost his divine horses. Soon, however, Apollo sends Aeneas back into battle, where he slays Krethon and Orsilochos, <20> and only gives way to the combined attacks of Menelaos and Antilochos (V 512ff.). When attacking the Greek camp, Aeneas as well as the sons of Antenor is the leader of the fourth Trojan troop(XII 98f.). After being pushed back to the ships with the others, he fights with Idomeneus (XIII 455f.), slays Aphareus (541f.), and with a few companions he protects Hektor who had been cast to the grown after Ajax threw a stone at him (XIV 424f.). <30> Next, when Patroklos forces the Trojans out of the way of the ships, Aeneas is one of the first who stops running away; he battles with Meriones (XVI 608ff.). After Patroklos fell, when Ajax was confronting the Trojans, he prevented Ajax and Hektor’s escape and killed Leiokritos (XVII 319f.). In the same battle, he and Hektor tried to take possession of Achilles’ horses in vain (483f.), and he pursues the Greeks when they were dragging Patroklos’ body away (753f.). <40> Aeneas even comes up against Achilles and fights him courageously (XX 79f. 158f.), but he would have been defeated in the end, had Poseidon not saved him (290f.). Poseidon commands him to avoid Achilles, and go back to fighting in the front lines after Achilles’ death, since no other Achaeans would kill him.
These accounts from the Iliad are easily linked to those of the Homeric Hymn to Aphrodite and those of the epic cycle. <50> The hymn, whose connection with the Iliad is shown by the almost word-for-word similarity between 197f. and Il. XX 307f., says that Aphrodite had Aeneas raised by nymphs until he was fifteen, and only then brought him to his father. She ordered him to take him to Ilium and to tell people he was the son of a nymph from Ida (256f.). Also, Hesiod theog. 1008f. says that Aeneas arose from the love between Anchises and Aphrodite on Mount Ida. <60> Those from Cyprus used to say that Aeneas accompanied Alexandros on his journey to Greece at Aphrodite’s request (Epic. Graec. frg. coll. Kinkel I 17; cf. E. Bethe Hermes XXVI 593ff. R. Wagner Jahrb. f. Philol. 1892, 354ff.). They told the story, which the Iliad is also aware of, of Achilles stealing Aeneas cattle, and the story of the destruction of Lyrnessos, Pedasos, and other cities, before Troilos’ death (20). <page break 1011/1012> According to Lesches and those from Cyprus, Aeneas’ wife was called Eurydike (30 fr. 19). Finally, in the Iliupersis, Arktinos reports that Aeneas secretly fled Troy after Laocoon’s death, and went to Mount Ida (49). However, there are very few reports in the cycle about the battles implied in the Iliad between Achilles’ death to his departure. <10> What we find out about them from Quintus Smyrnaeus or even Dares Phrygius and Dictys Cretensis cannot be used to restore the cycle, because the quality of Dares and Dictys is known well enough, and Quintus demonstrably relies on Vergil for many points (Robert Bild u. Lied. 209. Kehmtzow De Quinti Smyrnaei fontibus, Kiel 1891, 51f. F. Noack Gött. gel. Anz. 1892, 792f.). <20> However, in his Laocoon (frg. 344 Nauck2), Sophocles remained faithful to the cycle, and has Aeneas head off to Mount Idea with his father on his shoulders and accompanied by a crowd of servants and Phrygians before Troy is captured. Anchises, who remembered certain things Aphrodite told him, had advised him to do this. Also, the bad omen of Laocoon’s death had helped him decide. Xenophon (de venat. 1, 15), on the other hand, only reports that the Greeks more than anyone else, <30> who had been advised in their violence at the destruction of Troy, didn’t take Aeneas’ property away from him, because they respected his piety which he had shown when he was saving his πατρῷοι and μητρῷοι θεοί and his father. Hellanikos (FHG I 61f.) tells this version of the myth in the most detail. According to him, after the suburbs had already been captured, Aeneas held the citadel and protected the women, children, and old men as they fled to Mount Ida with some of his manpower. <40> With the rest, his father, wife, and children, he followed after them as soon as Neoptolemos had entered the city. On Mount Ida, he was reinforced by the refugees from Dardanos and other Trojan cities, but - here you can clearly see the myth developing - he had to leave them behind, and go to Pallene over the Hellespont. He send his oldest son Askanios to the land of Daskylitis, whose inhabitants made him king. <50> Hellanikos’ words when he mentions Askanios show how these developments to the myth came about: εἰς τὴν Δασκυλῖτιν καλουμένην γῆν, ἔνθα ἐστὶν ἡ Ἀσκανία λίμην. However, the fact that local myths which also connected Aeneas’ flight with the foundation of cities existed is shown by a coin from Aineia in Macedonia, from roughly the 6th century BCE (from Sallet Beschreibung der antiken Münzen II 33 Taf. III 21. Baumeister Denkmäler Fig. 1015), <60> on which Aeneas is depicted with Anchises on his shoulders and his wife next to him, who is holding a child in the same way. Hipponax (frg. 42 Bgk.) was also aware of the relationship with those from Aineia and Troy, since he named Rhesos, the Trojan general, as the king of Aineia. <page break 1012/1013>
The group of places Aeneas stopped at or founded kept growing and growing. He crossed over Samothrace, Delos, and Crete to Laconia and Arcadia, then he was taken over Zakynthos, Leukas, and Aktion to Epirus, then to the east and south coats of Italy, to Sicily, where he built Egesta and Elyma, then further to Karthago and Campania, and finally to Latium. The myth of Aeneas was even brought over to Etruria and Sardinia. <10> There is a detailed collection of the reports about Aeneas’s wandering by Wörner in Roscher’s Lexikon der Mythologie I 166f. The main steps in the development of the myth are the following: Stesichoros is the first who has Aeneas reach Hesperia, according to the Tabula Iliaca, which are only not completely reliable for minor matters, and which should therefore not be doubted here (O. Jahn Griech. Bilderchroniken 35f. Taf. I. II. Seeliger Überlieferung der griech. Heldensage bei Stesich. I 31). <20> However, it shouldn’t be assumed that Stesichoros was also already aware of the myth of the Trojan colony in Latium; perhaps, since Misenos accompanied Aeneas on the Tabula Iliaca, he was prompted to think about Cumae, neighboured by the promontory Misenum (see Otfr. Müller in Classical Journal XXVI 316f.). Although Hesiod. theog. 1011f. says that Latinos is a son of Odysseus, Hellanikos is again the first person to give an account of a Trojan origin for Latium and Rome (frg. 53, FHG I 52). <30> He says that Odysseus and Aeneans came to Italian from the land of the Molossians, where the Trojan women burned the ships, and Aeneas named the city of Rome after one of them. Aristotle (frg. 609 Rose) tells a similar story, that the ships of one of the troops of Achaeans that ended up in Latium were burnt by the Trojan women. Because of this, that was where they settled down. Kallias (289 BCE, fr. 5, FHG 383, cf. Mommsen in Hermes XVI 3f.), the historian of Agathokles, developed the myth further. <40> He has the Trojan woman Rome marry the king of the natives Latinos, and bear him the sons Romos, Romylos, and Telegonos. Mommsen (R. G. I7 466f., cf. v. Wilamowitz Ind. lect. Gryphisw. 1883/84, 11) is justified when he names Timaios of Tauromenion (fr. 20. 21. FHG I 197) as the one who actually finished creating the version of the myth which later became common. <50> According to him, Aeneas first founded Lavinium with the sanctuary of the Trojan penates, and only then founded Rome; he was probably also the first to connect Dido with Aeneas. Because of this author’s well-known lack of reliability, a very large amount of this version of the myth should be taken as being his own creation, but it was continually expanded from here forward. According to Pausanias I 12, 1, Pyrrhos, a contemporary of Timaios, was tempted towards a war against the Romans by the thought that he would be moving against a Trojan colony as a descendant of Achilles. <60> For the Romans, the belief that they were descended from Troy had been firm even at the time of the first Punic war. When the Akarnians were looking for help against the Aitolians at that time, Rome took into consideration the fact that the Akarnians were the only Greeks who had not waged war against Troy (Iustin. XXVIII 1, 5f. Sueton. Claud. 25). <page break 1013/1014> The myth gained much of its general sense of validity from Rome’s huge political power, and was handled sophisticatedly by Rome’s own poets and prose authors (including Naevius, Ennius, Fabius Pictor, who according to Cicero de divin. I 43 mentioned a dream of Aeneas in which he saw his whole future, Cassius Hemina, Cato, Varro, cf. F. Cauer Jahrb. f. Philol. Supplbd. XV 95ff.), and was endorsed by the gens Iulia, who traced themselves back from Aeneas’ son Iulus. <10> At this point, the local myths that Aeneas found either his end or the end of his journey at this or that place fell into the shadows behind the Roman myth, and were in this way forced to concede that these places were stopping points in his journey. A detailed description of this version of the myth is given by Dionysios of Halikarnassos, and this description primarily follows that of Varro, which is itself dependent on Timaios’ account (see A. Kiessling De Dionysii antiquitatum auctoribus Latinis 41. G. Wissowa in Hermes XXII 40f.). <20> According to him, Aeneas set off from Pallene, where he set up a temple to Aphrodite and the city Aineia, and went to Delos, where Anios ruled, then to Kythera, where another temple of Aphrodite was set up, and from there he went to Zakynthos. Here, he stopped for a little while with the inhabitants who were somehow related to him, dedicated a temple to Aphrodite, as well as games, <30> and sailed to the island Leukas (foundation of a sanctuary of Aphrodite), to Aktion (a sanctuary of Aphrodite), to Ambrakia (temple of Aphrodite and Heroon of Aeneas) and Dodona, where he met Helenos and received an oracelllle, then he went through the Ionian sea to Italy, where he landed at the promontory Iapyga (‘port of Aphrodite’), then however continued over to Sicily, and built the cities Aigesta (sanctuary of Aphrodite) and Elyma (altar of Aphrodite) in that very place (cf. Cic. Verr. IV 72. Fest. p. 340 see Segesta Strab. XIII 608). <40> After Aeneas had left behind colonies here, he went back to Italy, landed at the harbour of Palinuros, arrived at the island Leukasia, and finally at Laurentum, where the Trojans settled down (Dionys. I 55), since they encountered good omens here and the oracle of Dodona seemed to be fulfilled because of a few things that happened (eating the plates with the flatbreads, as well as rediscovering the mother sow determined for sacrifice, the troia). <50> Startled by this news, Latinus who was king there hurried to declare war against the foreigners, but he set up an agreement to become allies with them, handed over the necessary land to them, and with their help he conquered the Rutulians, who he had already been at war with (Dionys. I 55f.). Aeneas named the newly founded city Lavinium, after Latinus’ daughter Lavinia, whom he married (Dionys. I 60). <60> However, the Rutulians began another war lead by a defector Turnus, who was one of Latinus’ relatives (according to Liv. I 2, 1 Turnus is the king of the Rutulians and begins the war, because Aeneas was given preference over him in gaining Lavinia’s hand in marriage). When Latinus and Turnus fell in this war (according to Livy only Latinus fell), Aeneas alone ruled over the Latins and Trojans, but he fell in another war, in which the Tyrrhian king Mezentius had allied with the Rutulians. <page break 1014/1015> Since his body was nowhere to be found, people said that he had gone up to the gods; others said that he disappeared in the river Numicius. However, the Latins set him up a heroon with the inscription: πατρὸς θεοῦ χθονίου, ὃς ποταμοῦ Νομικίου ῥεῦμα διέπει. Livy I 2, 6 says the same, according to whom the inhabitants named Aeneas Iuppiter indiges. The Romans traced their origins back to Aeneas’ son Ascanius or Iulus. <10> These are also the myths which Dionysios’ contemporary, Vergil, follows in his Aeneid. According to him, Aeneas fled once the Greeks had taken over Troy, with his son Ascanius, his father Anchises who was carrying the images of their home’s penates (Aeneas carried him on his shoulders, because he was crippled by Zeus’ lightning, hence pius Aeneas), and with his wife Kreusa, who he left in their flight, but who appeared to him as a shade when he was looking for her, <20> announced her death, and urged him to escape (Aen. II). Next, with 20 boats and with the companions who had gathered around him, he sailed from Antandrus to Thrace, and from there to Delos, where Anchises interpreted an oracle given by Apollo about their future settlement as referencing Crete (III 90f.). However, when they intended to settle down here, they were struck by a plague, and Aeneas was told in a dream that Italy was his true fatherland (III 155f.). <30> Then, he embarked on his journey to Italy, but he was thrown off course to the Strophades and Actium. After he had celebrated games to Apollo here, he continued past Epirus, and avoiding Scylla and Charybdis, he arrived at Drepanum in Sicily, where Anchises died (III 705). Just about to cross over to Italy, Aeneas, haunted by the anger of Juno, was thrown off course to Africa (I 300). Here, Dido, the Carthaginian queen, was burning with passionate love for him (IV 1ff.). <40> Venus and Juno join them together to keep Aeneas away from Italy (IV 90); but Jupiter sends Mercury to order Aeneas to travel to Italy (IV 221f.), following which he left Africa in secret (IV 580). Once more, he arrived at Sicily, where Acestes, a Trojan, welcomes him gladly, and holds games to honour Anchises’ shade. Aeneas founds the city Acesta, leaves some of his following behind there, <50> and turns his sails to Italy (Aen. V). Having landed at Cumae, he asks the sibyl about his future destiny, and visits the underworld with her (Aen. VI). Passing by the mountains of Circe, he finally arrives at the mouth of the Tiber, sends an embassy to the king Latinus, who offers him his daughter Lavinia following an oracle and grants him somewhere to found a city. But Turnus, who Lavinia had been promised to as a wife, <60> was stirred up to war by Juno, and Italian tribes joined him (Aen. VII). Aeneas looked for and received help from Evander who was descended from the Arcadians, who had settled on the Palatine; Venus brought him weapons prepared by Vulcan (Aen. VIII). When Turnus tried to burn Aeneas’ ships while Aeneas had gone out to try to gain allies, he was unsuccessful. <page break 1015/1016> Next, Turnus attacks the camp, pushes in, but is forced back again (Aen. IX), and in a second gruelling battle after Aeneas returns, he is only saved by Juno; however, Mezentius and his son Lausus fall at the hand of Aeneas (Aen. X). Then, Turnus decides upon having a one on one duel with Aeneas; a truce is set up between the armies, but it is broken again after Juno’s meddling. <10> Aeneas, wounded in battle, is healed by Venus, turns back into the fighting, and slays Turnus (Aen. XII). This is where the Aeneid ends; cf. Ovid. met. XIV 580ff., according to which Aeneas is taken up as a god by Jupiter at Venus’s request. And although Dionysios dates the arrival in Italy and foundation of Lavinium to the second year after Troy was overtaken, has the war with the Rutulians lasted multiple years with a few breaks, <20> and has Aeneas’s death - which happened in this war - fall in the seventh year after Troy was captured, Vergil squashes down everything that happened between them landing in Italy and Turnus’s death - which, according to the historians, who followed Dionysios, lasted multiple years - into the space of 20 days, and instead has his long journey there last seven years. The changes which Vergil makes to the myth, following Homer whose Iliad and Odyssey he was imitating, are very obvious (eg. the description of the shield and the journey into the underworld). <30> However, he already found Aeneas’s most prominent character trait, his pietas, in his sources (see Xenoph. de venat. 1, 15. Rhetor. ad Herenn. IV 46. Apollodor epit. Vat. 21, 19. Aelian. v. h. III 22 frg. 148). Unnamed sources, which wanted to keep the ancient Greek myth and newer Roman myth valid alongside one another, <40> said that Aeneas headed back to Phrygia from Italy, or that it wasn’t Aeneas, Anchises’ son, but a different Aeneas, or that only Aeneas’s son Ascanius travelled to Latium, Dionys. I 53. The version handed down from the Gorgo of Simias (under Ptolemaios I.) stands completely alone (Schol. Eurip. Androm. 14, cf. Susemihl Litt. d. Alexandr. I 179f.), which says that Neoptolemos took Aeneas and Andromache as spoils. Even after Vergil, the myth of Aeneas didn’t stop developing (eg. in a drama by Pomponius Secundus and Dares and Dictys). <50> Varro seems to have produced a parody in his Pseudaeneas (Men. frg. 437 Buech.).
Aeneas appears early on and rather often in art, first in scenes before the capture of Troy. In the more ancient monuments, he is always in Greek clothes and with Greek arms, <60> then later he is sometimes depicted in Phrygian gear or with the Phrygian head-covering (cf. Verg. Aen. IV 215f. Tac. ann. IV 9). First of all, we find him in a group of statues from Lykios, the son of Myron, in battle with Achilles and Memnon (Paus. V 22, 2, cf. Overbeck Gesch. d. griech. Plastik I3 372f.), on vases accompanying Paris when capturing Helen (Robert Bild u. Lied 53f., see eg. Hieron’s bowls in Gerhard Trinksch. u. Gef. Taf. XI/XII), <page break 1016/1017> in battle over the bodies of Troilos (Overbeck Gall. her. Bildw. 364f., see eg. the black figure vase ibid. Taf. XV 12), of Patroklos (427f. Taf. XVIII 3. Arch. Vorlegebl. D Taf. II, a bowl of Oltos and Euxitheos in Berlin nr. 2264 Furtwängler) and of Achilles (Overbeck 540f. Taf. XXIII 1; a Chalcidian vase), as well as supporting Hektor in battle against Ajax (Corinthian vase Mon. d. Inst. II 38 a. Mus. Gregor. II Taf. I 3), <10> or going against him alone (Corinthian vase Ann. d. Inst. 1862 Taf. B), or against an unknown enemy (Corinthian vase Ann. d. Inst. 1866 Taf. Q). The scene in which he is rescued by Aphrodite can be seen on red figure vases (Journ. of Philol. VI 218f. Robert Scenen der Ilias und Aithiopis Taf. 2) and on a Roman clay stamp (Vienna Vorlegebl. 1889 Taf. VIII 5). <20> His escape from Ilium is often portrayed, both in artifacts of an older style (black-figure and strict red-figure vases, cf. Luckenbach in Jahrb. f. Philol. Supplbd. XI 629f.; coins from Aineia, see above), and in works from a later time (clay groups from Pompeii, reliefs from Turin, coins, gems, etc.), in which this myth gained more importance because of its relationship with the founding of Rome (Overbeck 617f. Taf. XXV 24. XXVI 10. XXVII 8f. 16. Baumeister Denkm. Fig. 32. 33. Benndorf Griech u. sic. Vasenb. Taf. LI 2. Kekulé Ant. Terracotten I Taf. XXXVII 1. Dütschke Ant. Bildw. in Oberitalien IV nr. 48). <30> This myth appears in the Tabula Iliaca (see above), where his escape is depicted in three scenes (Aeneas taking over the sanctuaries in the falling city, escape from those sanctuaries, fleeing to the ships). Among the statues in his forum, Augustus dedicated Aenean oneratum pondere sacro (Ovid. fast. V 563, cf. Kekulé Ant. Terracotten I 48f.), <40> and this group probably contained the original of the elogium, which we have an ancient copy of from Pompeii (CIL X 808, cf. I p. 281f.). The image on the great cameo of Paris is unique, on which Aeneas faces Augustus who had been welcomed into the heavens (Bernoulli Röm. Ikonogr. II Taf. XVI. Babélon Cabinet de antiques à la Bibl. Nat. Taf. I). <50> Varro dedicated his spot in the first book of the imagines to the image of Aeneas, where he borrowed from the outer appearance from a well-statue in Alba. It’s described rather precisely by Johannes Lydus (de magistr. I 12; cf. Ritschl opusc. I 528. 580). The miniatures which illustrate the Aeneid, tracing back to ancient originals, are preserved by the Codices Vaticani Lat. 3225. 3867 (de Nolhac Mélanges de l’école franç. de Rome IV 305f. Taf. Vf. Agincourt Hist. de l’art V Taf. LXIII f. Millin Galérie myth. Fig. 643f. etc.). <60> Statues of Aeneas in New Ilium (CIG 3606, see O. Rossbach in Arch. Zeit. XLII 223, 1) and in Constantinople (Christodor. in Anth. Pal. II 43f.). His head on coins from Aineia (from Sallet Beschr. d. ant. Münzen II 33). Discovery of the troia with its young on a marble alter in R. Rochette Mon. inéd. Taf. LXIX 3. <page break 1017/1018> According to Macrob. sat. V 17, 5, painters, sculptors, and artistic weavers particularly liked the episode with Dido; aside from the miniatures, we only still have a mosaic from Halicarnassus with the hunt of Aeneas and of Dido on it (Bull. d. Inst. 1860, 105). A depiction of Aeneas’ escape is on a mural in Pompeii (Helbig Wandg. nr. 1380, abg. Pitture d’Ercolano IV 166. Kekulé Ant. Terracotten I Fig. 25 and others). <10> Other works of art which supposedly depict events from Aeneas’s life are either uncertain in terms of their interpretation, like a few paintings from Rome (Mon. d. Inst. X 60. 60 a; cf. Robert Ann. d. Inst. 1878, 235ff.) and Pompeii (Helbig Wandg. nr. 1381f. 1391. 1391 b), or may not be genuine, like a cista from Praeneste (Mon. d. Inst. VIII 7. 8; cf. H. Brunn Ann. d. Inst. 1864, 356ff. Nissen in Jahrb. f. Philol. XCI 375ff. Heydemann in Arch. Zeit. XXIX 122. Robert in 50. Berliner Winchelmannsprogramm 63, 1, who makes a mistake when he only considers the cover a forgery). <20> The idea that Aeneas, Castor, and Polydeuces were combined on an image from Parrhasios, as Pliny n. h. XXXV 71 explicitly states, would be striking, if there weren’t also an Attic red figure vase in a free style, where these three heroes, confirmed by inscriptions, watch Oedipus’ battle with the sphinx (Journal of Hell. stud. VIII Taf. LXXXI = Vienna Vorlegebl. 1889 Taf. IX 9a). <30> Either the artists had no concerns about portraying Aeneas, who was friendly with the Greeks as in Xenoph. de venat. 1, 15, alongside the Greek heroes, or this Aeneas had nothing to do with the Trojan hero.
Little is known about the etymology of the name Aeneas. Neither the ancient idea (from αἰνός or αἶνος according to the Homeric Hymn to Aphrodite and Et. M., cf. Fick Griech. Personennamen 7. 149), <40> neither the more modern one (son of Αἴνη = Άναϊτις following Mover’s Phönicier I 627. Wörner in Roscher I 187f., or a diminutive of Αἴνιππος) can make any certain claim of being the right one. On the other hand, just like his son Ascanius (see there), Aeneas doesn’t seem to have any other importance as a mythological figure outside of being the eponymous hero of the family of the Aineans, <50> who were ruled by the Aineiades but were no longer traceable in the Troad (Hipponax frg. 42 Bgk., cf. the Κύζικος Αἰνήιος υἱός in Apollonios v. Rhodos I 948f. and the Trojan name Αἴνιος Il. XXI 210, Αἰνώι Cor. vase publ. Ann. Monum. e Bull. d. Inst. 1855 Taf. XX, Αἶνος Quintus Smyrnaeus XI 79). This would then make the fact that he was hostile towards the race of Priam which had previously ruled over Troia clear. The myths about Aeneas’s adventure developed relatively late in analogy with the story of Odysseus, <60> and was in part prompted by the similarity of many place names with the name of Aeneas, his father, and his grandfather Capys (like Aineia, Ainos, Kapyai in Arcadia, the port city Anchisos in Buthroton), however, it was especially prompted by the tight link between Aeneas and Ἀφροδίτη Αἰνειάς, the tribal goddess of the Aineians, who had a temple to her on the coast. <page break 1018/1019> Almost everywhere Aeneas landed according to the myth, he supposedly also set up a sanctuary to Aphrodite, ie. wherever there was a sanctuary to Aphrodite on the Mediterranean coast, people usually assumed that Aeneas had landed there and founded it. There was also such a sanctuary to Aphrodite on the coast of Latium near Ardea and Lavinium, which was shared just as much between the Latin tribes (Strab. V 232), <10> as Lavinium was considered to be the shared Lares-city for the tribe of the Latins. This sanctuary to Aphrodite was probably the first thing that prompted the story that Aeneas landed there and founded Lavinium. Also, because Italian cities were generally trying to assign themselves some Greek or Trojan oikistes from the glorious time of the Trojan war, it seems obvious that the Lares-city Lavinium would choose Aeneas as their founder, <20> whose main act was saving the Trojan sanctuaries. This myth was then adopted and expanded upon by the Greek authors, where they were inclined to go along with the idea that the inhabitants of Italy were closer to the Greeks than other barbarians, and compared their relationship with one another with that between the Achaeans and the Trojans (Mommsen R. G. I7 466). For the Romans, <30> who traced themselves back from Lavinium and therefore held Aeneas and the Trojans as their ancient ancestors, their busy trade with Cumae must have supported this belief, because Cumae was clearly linked to the myth of Aeneas. The river Numicus or Numicius, in which Aeneas supposedly disappeared, at the banks of which people honoured him and set up his heroon, is the dedicated river of Vesta and the penates of Lavinium; as a river god, he is honoured as a Divus Pater Indiges. <40> Preller (R. M.3 94f. II 141f.) therefore assumes that this Indiges was merged with Aeneas because of the name change, after his story had reached Latium, after which he was also honoured as Iuppiter Indiges, ie. Divus Pater Indiges.
[from suppl. I p.37:]
F. Dümmler in Studniczka Kyrene 198 = Kleine Schriften II 241 says that Aeneas ‘was surely originally the eponym of the Ainianians’, <50> though the emblem on the Ainianian coins is of a lightly armed spear-thrower or slingshot in contrast to the hoplite Aeneas (considered to be Phemios, who was clearly descended from the original Ainios, following Plut. quaest. graec. 13) (Catalogue of the Greek coins in the Brit. Mus., Thessaly to Aetolia S. 10f., Taf. II 1f.). According to E. Bethe, Aeneas originated ‘in Arcadia around Orchomenos’, <60> because according to Paus. VIII 12, 8 there was a mountain Anchisia and a tomb to Anchises there (Jahrb. f. d. class. Altert. VII [1901] 673). However, the fact that the same name appears in two places can just be coincidence, like in other places (cf. p. 2108, 48), and even if the Arcadian Anchises were the same as the Trojan one, <page break 37/38> it would still make much more sense if the latter (probably later on and clearly in connection with the sanctuary of Aphrodite mentioned by Paus. loc. cit. 9 which was already lying in ruins when he was writing) was brought over to Arcadia, and not the other way round. As well as the Trojan names given in p. 1018, 52, the river Ainios there mentioned by Demetrios of Skepsis in Strab. XIII shows that Aeneas belonged to the Troad. <10> Therefore, Aeneas could also have originally been a river god, and Achilles fought with him like he did with the Skamander.
[O. Rossbach.]
[from vol. I p.1019:]
Outside of the literature which has already been mentioned, the following works should also be named: Bamberger in Rh. Mus. VI 1838, 82ff. = opusc. 82f. <50> Klausen A. u. die Penaten, 2 Bde. Hamb. u. Gotha 1839-40. Schwegler Römische Geschichte I2 279ff. Preller-Robert G. M. I 364f. 370f. Preller G. M. II3 374 and elsewhere. L. Lange R. A. I3 73. 76. 448. Hartung Religion der Römer 83ff. Rubino Beiträge zur Vorgesch. Italiens 85ff. Preuner Hestia-Vesta 375ff. F. Fiedler De erroribus Aeneae ad Phoenicum colonias pertinentibus, Wesel 1827. Woerner Die Sage von den Wanderungen des A. bei Dionys. u. Verg., Leipz. 1882. Hild Légende d’Enée avant Virgile, Paris 1883. <60> F. Cauer in Berliner Studien I 451ff. Kindermann de fabulis a Vergilio in Aeneide tractatis, Leiden 1885.
[O. Rossbach.]
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