King and Consuls

         The passage in Book 6 of the Aeneid where Anchises presents the souls of future Roman kings and consuls (6.809-19) is a reprise and expansion of the initial lines of the Aeneid (1.1-12), thereby connecting Aeneas' foundation with the latter one. The character of Aeneas is distributed among his descendants.

        The base level of comparison is repetition of words used in the opening of the poem, although differing in case and number. Romulus, the first king of Rome (pace Titus Tatius), is excluded from this list because he is mentioned at the end of the Alban line, rather than at the beginning of the Roman. This omission also releases a spot for Brutus, the first consul. The first king, therefore, who is mentioned, is Numa Pompilius. Anchises introduces Numa as the Roman king "primam qui legibus urbem / fundabit," "he who will provide the early city with laws" or "he who will first provide the city with laws." The first two words occur after the caesura, similar to the "qui primus" of the first line of the poem (1.1), but in inverse order. The clause in Book 1 refers to Numa, an immigrant like Aeneas, establishing the rites of the new city. Numa, similar to Aeneas, exists in the dawn of urban history and therefore is "missus in imperium magnum" "sent toward great empire" (6.813) rather than as a witness to that imperial glory. Numa's successor, Tullus Hostilius, provides the martial valor which the aged ("incana menta",grey beard hairs", 6.809) Numa lacks. This absence is reflected in the word "in arma viros" "men to arms" (6.814), which remind the audience of the first words of the poem "arma virumque" "arms and a man" (1.1).  The next king mentioned, Ancus Martius, is "jactantior" "boastful," a comparative - and active - form related to the passive "jactatus" "tossed" of the opening (1.3). This also serves as the moral descent of the kings, since Ancus takes too great a pleasure in "popularibus auris" (?.?), "the ears of the people>" 

        The Tarquins pere et fils are connected to the initial verses by "vis ... superbam" (6.817), which echoes "vi superum" (1.4) in the fourth line. Both words are not directly connected but "vis" is from "volo," the verb of wishing and wanting, while "superbam" is from an adjective meaning "proud" or "arrogant" depending on context. "Vi" is from the word for "force," while "superum" is a word for the gods above. Tarquinius Superbus, were he real, no doubt used the positive meaning of his epithet; he certainly believed his word was law. What one wants and what is just are the same thing! Tarquinius Superbus' downfall came when he violated the laws of the gods by assaulting his cousin's wife as a form of force, and by "vi superum," "the force of the divine," he lost his kingdom. The "animam superbam," "proud spirit" (6.817) belongs to Brutus rather than Superbus, but the audience does not know this until the enjambment, and the negative interpretation suits Superbus. The "animam superbam" of Brutus is that of positive aspect, but Brutus adopts the authority and the emblems thereof of the deposed kings and therefore warrants inclusion on the list of leaders. Brutus, as the first consul, receives his own "primus" (6.819) to echos the first line; his passage also includes a description of the fasces as "saevas securis" "savage axes" (6.819), which serves to connect him with the "saevam iram" of Juno rather than Aeneas, perhaps an odd choice for one who overthrew the previous ruler for daring to trespass the boundary of divine law. The rebellion ("nova bella," 6.820) of Brutus' sons reminds the attentive of "bello passus," "suffering in war" (1.5), but Brutus displays loyalty to gods and country by executing his own blood. The summary of this list of kings and consuls states that "vincet amor patriae laudumque immensa cupido," "love of fatherland and the great desire for praise will conquer" (6.823). Although neither "amor" nor "cupido" are words in the opening lines, they are both names for Venus' godly son, in a context where Venus is not mentioned because only Romulus, here excluded, is of her line.

        It may be going too far to suggest the Aeneas' personality is a conglomeration of the equally mythical kings of Rome, but there are striking parallels. Aeneas, like Numa, brings the gods who bring prosperity to a city which lacks them. Aeneas, like Tullus, will lead his weary travelers into battle. Aeneas, like Ancus, must beware the sway of popular opinion despite his constant doubt and deliberation. Aeneas, like the Tarquins, must resist the temptation to think himself above the gods. Aeneas, like Brutus, must place state above family and familiar affection.

        The passage of Book 6 in which the Roman leaders are presented is a callback to the very first lines of the epic in exact words, related words, and in theme. The first lines of an epic are its thesis statement; the use of same or similar words in reference to other individuals universalizes the principles, The use of same or similar themes shows that these principles are displayed under diverse circumstances, no matter which mythical era, is inspirational to the real Romans and the real ruler of the Imperium.