Dionysius of Halicarnassus, Roman Antiquities

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§ 1.33.4 The Arcadians are said also to have been the first to introduce into Italy the use of Greek letters, which had lately appeared among them, and also music performed on such instruments as lyres, trigons and flutes; for their predecessors had used no musical invention except shepherd's pipes. They are said all to have established laws, to have transformed men's mode of life from the prevailing bestiality to a state of civilization, and likewise to have introduced arts and professions and many other things conducive to the public good, and for these reasons to have been treated with great consideration by those who had received them.
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§ 1.33.5 This was the next Greek nation after the Pelasgians to come into Italy and to take up a common residence with the Aborigines, establishing itself in the best part of Rome.
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§ 1.34.1 A few years after the Arcadians another Greek expedition came into Italy under the command of Hercules, who had just returned from the conquest of Spain and of all the region that extends to the setting of the sun. It was some of his followers who, begging Hercules to dismiss them from the expedition, remained in this region and built a town on a suitable hill, which they found at a distance of about three stades from Pallantium. This is now called the Capitoline hill, but by the men of that time the Saturnian hill, or, in Greek, the hill of Cronus.
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§ 1.34.2 The greater part of those who stayed behind were Peloponnesians — people of Pheneus and Epeans of Elis, who no longer had any desire to return home, since their country had been laid waste in the war against Hercules. There was also a small Trojan element mingled with these, consisting of prisoners taken from Ilium in the reign of Laomedon, at the time when Hercules conquered the city. And I am of the opinion that all the rest of the army, also, who were either wearied by their labours or irked by their wanderings, obtained their dismissal from the expedition and remained there.
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§ 1.34.3 As for the name of the hill, some think it was an ancient name, as I have said, and that consequently the Epeans were especially pleased with the hill through memory of the hill of Cronus in Elis. This is in the territory of Pisa, near the river Alpheus, and the Eleans, regarding it as sacred to Cronus, assemble together at stated times to honour it with sacrifices and other marks of reverence.
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§ 1.34.4 But Euxenus, an ancient poet, and some others of the Italian mythographers think that the name was given to the place by the men from Pisa themselves, from its likeness to their hill of Cronus, that the Epeans together with Hercules erected the altar to Saturn which remains to this day at the foot of the hill near the ascent that leads from the Forum to the Capitol, and that it was they who instituted the sacrifice which the Romans still performed even in my time, observing the Greek ritual.
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§ 1.34.5 But from the best conjectures I have been able to make, I find that even before the arrival of Hercules in Italy this place was sacred to Saturn and was called by the people of the country the Saturnian hill, and all the rest of the peninsula which is now called Italy was consecrated to this god, being called Saturnia by the inhabitants, as may be found stated in some Sibylline prophecies and other oracles delivered by the gods. And in many parts of the country there are temples dedicated to this god; certain cities bear the same name by which the whole peninsula was known at that time, and many places are called by the name of the god, particularly headlands and eminences.
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§ 1.35.1 But in the course of time the land came to be called Italy, after a ruler named Italus. This man, according to Antiochus of Syracuse, was both a wise and good prince, and persuading some of his neighbours by arguments and subduing the rest by force, he made himself master of all the land which lies between the Napetine and Scylacian bays, which was the first land, he says, to be called Italy, after Italus. And when he had possessed himself of this district and had many subjects, he immediately coveted the neighbouring peoples and brought many cities under his rule. He says further that Italus was an Oinotrian by birth.
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§ 1.35.2 But Hellanicus of Lesbos says that when Hercules was driving Geryon's cattle to Argos and was come to Italy, a calf escaped from the herd and in its flight wandered the whole length of the coast and then, swimming across the intervening strait of the sea, came into Sicily. Hercules, following the calf, inquired of the inhabitants wherever he came if anyone had seen it anywhere, and when the people of the island, who understood but little Greek and used their own speech when indicating the animal, called it vitulus (the name by which it is still known), he, in memory of the calf, called all the country it had wandered over Vitulia.
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§ 1.35.3 And it is no wonder that the name has been changed in the course of time to its present form, since many Greek names, too, have met with a similar fate. But whether, as Antiochus says, the country took this name from a ruler, which perhaps is more probable, or, as Hellanicus believes, from the bull, yet this at least is evident from both their accounts, that in Hercules' time, or a little earlier, it received this name. Before that it had been called Hesperia and Ausonia by the Greeks and Saturnia by the natives, as I have already stated.
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§ 1.36.1 There is another legend related by the inhabitants, to the effect that before the reign of Jupiter Saturn was lord in this land and that the celebrated manner of life in his reign, abounding in the produce of every season, was enjoyed by none more than them.
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§ 1.36.2 And, indeed, if anyone, setting aside the fabulous part of this account, will examine the merit of any country from which mankind received the greatest enjoyments immediately after their birth, whether they sprang from the earth, according to the ancient tradition, or came into being in some other manner, he will find none more beneficent to them than this. For, to compare one country with another of the same extent, Italy is, in my opinion, the best country, not only of Europe, but even of all the rest of the world.
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§ 1.36.3 And yet I am not unaware that I shall not be believed by many when they reflect on Egypt, Libya, Babylonia and any other fertile countries there may be. But I, for my part, do not limit the wealth derived from the soil to one sort of produce, nor do I feel any eagerness to live where there are only rich arable lands and little or nothing else that is useful; but I account that country the best which is the most self-sufficient and generally stands least in need of imported commodities. And I am persuaded that Italy enjoys this universal fertility and diversity of advantages beyond any other land.
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§ 1.37.1 For Italy does not, while possessing a great deal of good arable land, lack trees, as does a grain-bearing country; nor, on the other hand, while suitable for growing all manner of trees, does it, when sown to grain, produce scanty crops, as does a timbered country; nor yet, while yielding both grain and trees in abundance, is it unsuitable for the grazing of cattle; nor can anyone say that, while it bears rich produce of crops and timber and herds, it is nevertheless disagreeable for men to live in. Nay, on the contrary, it abounds in practically everything that affords either pleasure or profit.
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§ 1.37.2 To what grain-bearing country, indeed, watered, not with rivers, but with rains from heaven, do the plains of Campania yield, in which I have seen fields that produce even three crops in a year, summer's harvest following upon that of when and autumn's upon that of summer? To what olive orchards are those of the Messapians, the Daunians, the Sabines and many others inferior? To what vineyards those of Tyrrhenia and the Alban and the Falernian districts, where the soil is wonderfully kind to vines and with the least labour produces the finest grapes in the greatest abundance?
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§ 1.37.3 And besides the land that is cultivated one will find much that is left untilled as pasturage for sheep and goats, and still more extensive and more wonderful is the land suitable for grazing horses and cattle; for not only the marsh and meadow grass, which is very plentiful, but the dewy and well-watered grass of the glades, infinite in its abundance, furnish grazing for them in summer as well as in winter and keep them always in good condition.
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§ 1.37.4 But most wonderful of all are the forests growing upon the rocky heights, in the glens and on the uncultivated hills, from which the inhabitants are abundantly supplied with fine timber suitable for the building of ships as well as for all other purposes. Nor are any of these materials hard to come at or at a distance from human need, but they are easy to handle and readily available, owing to the multitude of rivers that flow through the whole peninsula and make the transportation and exchange of everything the land produces inexpensive.
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§ 1.37.5 Springs also of hot water have been discovered in many places, affording most pleasant baths and sovereign cures for chronic ailments. There are also mines of all sorts, plenty of wild beasts for hunting, and a great variety of sea fish, besides innumerable other things, some useful and others of a nature to excite wonder. But the finest thing of all is the climate, admirably tempered by the seasons, so that less than elsewhere is harm done by excessive cold or inordinate heat either to the growing fruits and grains or to the bodies of animals.
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§ 1.38.1 It is no wonder, therefore, that the ancients looked upon this country as sacred to Saturn, since they esteemed this god to be the giver and accomplisher of all happiness to mankind, — whether he ought to be called Cronus, as the Greeks deem fitting, or Saturn, as do the Romans, — and regarded him as embracing the whole universe, by whichever name he is called, and since they saw this country abounding in universal plenty and every charm mankind craves, and judged those places to be most agreeable both to divine and to human beings that are suited to them — for example, the mountains and woods to Pan, the meadows and verdant places to the nymphs, the shores and islands to the sea-gods, and all there places to the god or genius to whom each is appropriate.
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§ 1.38.2 It is said also that the ancients sacrificed human victims to Saturn, as was done at Carthage while that city stood and as is there is done to this day among the Gauls and certain other western nations, and that Hercules, desiring to abolish the custom of this sacrifice, erected the altar upon the Saturnian hill and performed the initial rites of sacrifice with unblemished victims burning on a pure fire. And lest the people should feel any scruple at having neglected their traditional sacrifices, he taught them to appease the anger of the god by making effigies resembling the men they had been wont to bind hand and foot and throw into the stream of the Tiber, and dressing these in the same manner, to throw them into the river instead of the men, his purpose being that any superstitious dread remaining in the minds of all might be removed, since the semblance of the ancient rite would still be preserved.
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§ 1.38.3 This the Romans continued to do every year even down to my day a little after the vernal equinox, in the month of May, on what they call the Ides (the day they mean to be the middle of the month); on this day, after offering the preliminary sacrifices according to the laws, the pontifices, as the most important of the priests are called, and with them the virgins who guard the perpetual fire, the praetors, and such of the other citizens as may lawfully be present at the rites, throw from the sacred bridge into the stream of the Tiber thirty effigies made in the likeness of men, which they call Argei.
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§ 1.38.4 But concerning the sacrifices and the other rites which the Roman people perform according to the manner both of the Greeks and of their own country I shall speak in another book. At present, it seems requisite to give a more particular account of the arrival of Hercules in Italy and to omit nothing worthy of notice that he did there.
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§ 1.39.1 Of the stories told concerning this god some are largely legend and some are nearer the truth. The legendary account of his arrival is as follows: Hercules, being commanded by Eurystheus, among other labours, to drive Geryon's cattle from Erytheia to Argos, performed the task and having passed through many parts of Italy on his way home, came also to the neighbourhood of Pallantium in the country of the Aborigines;
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§ 1.39.2 and there, finding much excellent grass for his cattle, he let them graze, and being overcome with weariness, lay down and gave himself over to sleep. Thereupon a robber of that region, named Cacus, chanced to come upon the cattle feeding with none to guard them and longed to possess them. But seeing Hercules lying there asleep, he imagined he could not drive them all away without being discovered and at the same time he perceived that the task was no easy one, either. So he secreted a few of them in the cave hard by, in which he lived, dragging each of them thither by the tail backwards. This might have destroyed all evidence of his theft, as the direction in which the oxen had gone would be at variance with their tracks.
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§ 1.39.3 Hercules, then, arising from sleep soon afterwards, and having counted the cattle and found some were missing, was for some time at a loss to guess where they had gone, and supposing them to have strayed from their pasture, he sought them up and down the region; then, when he failed to find them, he came to the cave, and though he was deceived by the tracks, he felt, nevertheless, that he ought to search the place. But Cacus stood before the door, and when Hercules inquired after the cattle, denied that he had seen them, and when the other desired to search his cave, would not suffer him to do so, to be called upon his neighbours for assistance, complaining of the violence offered to him by the stranger. And while Hercules was puzzled to know how he should act in the matter, he hit upon the expedient of driving the rest of the cattle to the cave. And thus, when those inside heard the lowing and perceived the smell of their companions outside, they bellowed to them in turn and thus their lowing betrayed the theft.
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§ 1.39.4 Cacus, therefore, when his thievery was thus brought to light, put himself upon his defence and began to call out to his fellow herdsmen. But Hercules killed him by smiting him with his club and drove out the cattle; and when he saw that the place was well adapted to the harbouring of evil-doers, he demolished the cave, burying the robber under its ruins. Then, having purified himself in the river from the murder, he erected an altar near the place to Jupiter the Discoverer, which is now in Rome near the Porta Trigemina, and sacrificed a calf to the god as a thank-offering for the finding of his cattle. This sacrifice the city of Rome continued to celebrate even down to my day, observing in it all the ceremonies of the Greeks just as he instituted them.
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§ 1.40.1 When the Aborigines and the Arcadians who lived at Pallantium learned of the death of Cacus and saw Hercules, they thought themselves very fortunate in being rid of the former, whom they detested for his robberies, and were struck with awe at the appearance of the latter, in whom they seemed to see something divine. The poorer among them, plucking branches of laurel which grew there in great plenty, crowned both him and themselves with it; and their kings also came to invite Hercules to be their guest. But when they heard from him his name, his lineage and his achievements, they recommended both their country and themselves to his friendship.
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§ 1.40.2 And Evander, who had even before this heard Themis relate that it was ordained by fate that Hercules, the son of Jupiter and Alcmena, changing his mortal nature, should become immortal by reason of his virtue, as soon as he learned who the stranger was, resolved to forestall all mankind by being the first to propitiate Hercules with divine honours, and he hastily erected an improvised altar and sacrificed upon it a calf that had not known the yoke, having first communicated the oracle to Hercules and asked him to perform the initial rites.
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§ 1.40.3 And Hercules, admiring the hospitality of these men, entertained the common people with a feast, after sacrificing some of the cattle and setting apart the tithes of the rest of his booty; and to their kings he gave a large district belonging to the Ligurians and to some others of their neighbours, the rule of which they very much desired, after he had first expelled some lawless people from it. It is furthermore reported that he asked the inhabitants, since they were the first who had regarded him as a god, to perpetuate the honours they had paid him by offering up every year a calf that had not known the yoke and performing the sacrifice with Greek rites; and that he himself taught the sacrificial rites to two of the distinguished families, in order that their offerings might always be acceptable to him.
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§ 1.40.4 Those who were then instructed in the Greek ceremony, they say, were the Potitii and the Pinarii, whose descendants continued for a long time to have the superintendence of these sacrifices, in the manner he had appointed, the Potitii presiding at the sacrifice and taking the first part of the burnt-offerings, while the Pinarii were excluded from tasting the inwards and held second rank in those ceremonies which had to be performed by both of them together. It is said that this disgrace was fixed upon them for having been late in arriving; for though they had been ordered to be present early in the morning, they did not come till the entrails had been eaten.
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§ 1.40.5 Today, however, the superintendence of the sacrifices no longer devolves on these families, but slaves purchased with the public money perform them. For what reasons this custom was changed and how the god manifested himself concerning the change in his ministers, I shall relate when I come to that part of the history.
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§ 1.40.6 The altar on which Hercules offered up the tithes is called by the Romans the Greatest Altar. It stands near the place they call the Cattle Market and no other is held in greater veneration by the inhabitants; for upon this altar oaths are taken and agreements made by those who wish to transact any business unalterably and the tithes of things are frequently offered there pursuant to vows. However, in its construction it is much inferior to its reputation. In many other places also in Italy precincts are dedicated to this god and altars erected to him, both in cities and along highways; and one could scarcely find any place in Italy in which the god is not honoured. Such, then, is the legendary account that has been handed down concerning him.
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§ 1.41.1 But the story which comes nearer to the truth and which has been adopted by many who have narrated his deeds in the form of history is as follows: Hercules, who was the greatest commander of his age, marched at the head of a large force through all the country that lies on this side of the Ocean, destroying any despotisms that were grievous and oppressive to their subjects, or commonwealths that outraged and injured the neighbouring states, or organized bands of men who lived in the manner of savages and lawlessly put strangers to death, and in their room establishing lawful monarchies, well-ordered governments and humane and sociable modes of life. Furthermore, he mingled barbarians with Greeks, and inhabitants of the inland with dwellers on the sea coast, groups which hitherto had been distrustful and unsocial in their dealings with each other; he also built cities in desert places, turned the course of rivers that overflowed the fields, cut roads through inaccessible mountains, and contrived other means by which every land and sea might lie open to the use of all mankind.
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§ 1.41.2 And he came into Italy not alone nor yet bringing a herd of cattle (for neither does this country lies on the road of those returning from Spain to Argos nor would he have been deemed worthy of so great an honour merely for passing through it), but at the head of a great army, after he had already conquered Spain, in order to subjugate and rule the people in this region; and he was obliged to tarry there a considerable time both because of the absence of his fleet, due to stormy weather that detained it, and because not all the nations of Italy willingly submitted to him.
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§ 1.41.3 For, besides the other barbarians, the Ligurians, a numerous and warlike people seated in the passes of the Alps, endeavoured to prevent his entrance into Italy by force of arms, and in that place so great a battle was fought by the Greeks that all their missiles gave out in the course of the fighting. This war is mentioned by Aeschylus, among the ancient poets, in his Prometheus Unbound; for there Prometheus is represented as foretelling to Hercules in detail how everything else was to befall him on his expedition against Geryon and in particular recounting to him the difficult struggle he was to have in the war with the Ligurians. The verses are these: “And thou shalt come to Liguria's dauntless host, Where no fault shalt thou find, bold though thou art, With the fray:'tis fated thy missiles all shall fail.”
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§ 1.42.1 After Hercules had defeated this people and gained the passes, some delivered up their cities to him of their own accord, particularly those who were any other Greek extraction or who had no considerable forces; but the greatest part of them were reduced by war and siege.
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§ 1.42.2 Among those who were conquered in battle, they say, was Cacus, who is celebrated in the Roman legend, an exceedingly barbarous chieftain reigning over a savage people, who had set himself to oppose Hercules; he was established in the fastnesses and on that account was a pest to his neighbours. He, when he heard that Hercules lay encamped in the plain hard by, equipped his followers like brigands and making a sudden raid while the army lay sleeping, he surrounded and drove off as much of their booty as he found unguarded.
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§ 1.42.3 Afterwards, being besieged by the Greeks, he not only saw his forts taken by storm, but was himself slain amid his fastnesses. And when his forts had been demolished, those who had accompanied Hercules on the expedition (these were some Arcadians with Evander, and Faunus, king of the Aborigines ) took over the districts round about, each group for itself. And it may be conjectured that those of the Greeks who remained there, that is, the Epeans and the Arcadians from Pheneus, as well as the Trojans, were left to guard the country.
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§ 1.42.4 For among the various measures of Hercules that bespoke the true general none was more worthy of admiration than his practice of carrying along with him for a time on his expeditions the prisoners taken from the captured cities, and then, after they had cheerfully assisted him in his wars, settling them in the conquered regions and bestowing on them the riches he had gained from others. It was because of these deeds that Hercules gained the greatest name and renown in Italy, and not because of his passage through it, which was attended by nothing worthy of veneration.
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§ 1.43.1 Some say that he also left sons by two women in the region now inhabited by the Romans. One of these sons was Pallas, whom he had by the daughter of Evander, whose name, they say, was Lavinia; the other, Latinus, whose mother was a certain Hyperborean girl whom he brought with him as a hostage given to him by her father and preserved for some time untouched; but while he was on his voyage to Italy, he fell in love with her and got her with child. And when he was preparing to leave for Argos, he married her to Faunus, king of the Aborigines; for which reason Latinus is generally looked upon as the son of Faunus, not of Hercules.
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§ 1.43.2 Pallas, they say, died before he arrived at puberty; but Latinus, upon reaching man's estate, succeeded to the kingdom of the Aborigines, and when he was killed in the battle against the neighbouring Rutulians, without leaving any male issue, the kingdom devolved on Aeneas, the son of Anchises, his son-in law. But these things happened at other times.
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§ 1.44.1 After Hercules had settled everything in Italy according to his desire and his naval force had arrived in safety from Spain, he sacrificed to the gods the tithes of his booty and built a small town named after himself in the place where his fleet lay at anchor (it is now occupied by the Romans, and lying as it does between Neapolis and Pompeii, has safe harbors for every weather); and having gained fame and glory and received divine honours from all the inhabitants of Italy, he set sail for Sicily.
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§ 1.44.2 Those who were left behind by him as a garrison to dwell in Italy and were settled around the Saturnian hill lived for some time under an independent government; but not long afterwards they adapted their manner of life, their laws and their religious ceremonies to those of the Aborigines, even as the Arcadians and, still earlier, the Pelasgians had done, and they shared in the same government with them, so that in time they came to be looked upon as of the same nation with them. But let this suffice concerning the expedition of Hercules and concerning the Peloponnesians who remained behind in Italy.
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§ 1.44.1 In the second generation after the departure of Hercules, and about the fifty-fifth year, according to the Romans' own account, the king of the Aborigines was Latinus, who passed for the son of Faunus, but was actually the son of Hercules; he was now in the thirty-fifth year of his reign.
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§ 1.45.1 At that time the Trojans who had fled with Aeneas from Troy after its capture landed at Laurentum, which is on the coast of the Aborigines facing the Tyrrhenian sea, not far from the mouth of the Tiber. And having received from the Aborigines some land for their habitation and everything else they desired, they built a town on a hill not far from the sea and called it Lavinium.
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§ 1.45.2 Soon after this they changed their ancient name and, together with the Aborigines, were called Latins, after the king of that country. And leaving Lavinium, they joined with the inhabitants of those parts in building a larger city, surrounded by a wall, which they called Alba; and setting out thence, they built many other cities, the cities of the so-called Prisci Latini, of which the greatest part were inhabited even to my day.
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§ 1.45.3 Then, sixteen generations after the taking of Troy, sending out a colony to Pallantium and Saturnia, where the Peloponnesians and the Arcadians had made their first settlement and where there were still left some remains of the ancient race, they settled these places and surrounded Pallantium with a wall, so that it then first received the form of a city. This settlement they called Rome, after Romulus, who was the leader of the colony and the seventeenth in descent from Aeneas.
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§ 1.45.4 But also concerning the arrival of Aeneas in Italy, since some historians have been ignorant of it and others have related it in a different manner, I wish to give more than a cursory account, having compared the histories of those writers, both Greek and Roman, who are the best accredited. The stories concerning him are as follows:
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§ 1.46.1 When Troy had been taken by the Achaeans, either by the stratagem of the Wooden Horse, as Homer represents, or by the treachery of the Antenoridae, or by some other means, the greatest part of the Trojans and of their allies then in the city were surprised and slain in their beds; for it seems that this calamity came upon them in the night, when they were not upon their guard. But Aeneas and his Trojan forces which he had brought from the cities of Dardanus and Ophrynium to the assistance of the people of Ilium, and as many others as had early notice of the calamity, while the Greeks were taking the lower town, fled together to the stronghold of Pergamus, and occupied the citadel, which was fortified with its own wall; here were deposited the holy things of the Trojans inherited from their fathers and their great wealth in valuables, as was to be expected in a stronghold, and here also the flower of their army was stationed.
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§ 1.46.2 Here they awaited and repulsed the enemy who were endeavouring to gain a foothold on the acropolis, and by making secret sallies they were able, through their familiarity with the narrow streets, to rescue the multitude which was seeking to escape at the taking of the city; and thus a larger number escaped than were taken prisoner. But with respect to the future he reasoned very properly that it would be impossible to save a city the greater part of which was already in possession of the enemy, and he therefore decided to abandon the wall, bare of defenders, to the enemy
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§ 1.46.3 and to save the inhabitants themselves as well as the holy objects inherited from their fathers and all the valuables he could carry away. Having thus resolved, he first sent out from the city the women and children together with the aged and all others whose condition required much time to make their escape, with orders to take the roads leading to Mount Ida, while the Achaeans, intent on capturing the citadel, were giving no thought to the pursuit of the multitude who were escaping from the city. Of the army, he assigned one part to escort the inhabitants who were departing, in order that their flight might be as safe and free from hardships as the circumstances would permit; and they were ordered to take possession of the strongest parts of Mount Ida. With the rest of the troops, who were the most valiant, he remained upon the wall of the citadel and, by keeping the enemy occupied in assaulting it, he rendered less difficult the flight of those who had gone on ahead.
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§ 1.46.4 But when Neoptolemus and his men gained a foothold on part of the acropolis and all the Achaeans rallied to their support, Aeneas abandoned the place; and opening the gates, he marched away with the rest of the fugitives in good order, carrying with him in the best chariots his father and the gods of his country, together with his wife and children and whatever else, either person or thing, was most precious.
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§ 1.47.1 In the meantime the Achaeans had taken the city by storm, and being intent on plunder, gave those who fled abundant opportunity of making their escape. Aeneas and his band overtook their people while still on the road, and being united now in one body, they seized the strongest parts of Mount Ida.
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§ 1.47.2 Here they were joined not only by the inhabitants of Dardanus, who, upon seeing a great and unusual fire rising from Ilium, had in the night left their city undefended, — all except the men with Elymus and Aegestus, who had got ready some ships and had departed even earlier, — but also by the whole populace of Ophrynium and by those of the other Trojan cities who clung to their liberty; and in a very short time this force of the Trojans became a very large one.
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§ 1.47.3 Accordingly, the fugitives who had escaped with Aeneas from the taking of the city and were tarrying on Mount Ida were in hopes of returning home soon, when the enemy should have sailed away; but the Achaeans, having reduced to slavery the people who were left in the city and in the places near by and having demolished the forts, were preparing to subdue those also who were in the mountains.
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§ 1.47.4 When, however, the Trojans sent heralds to treat for peace and begged them not to reduce them to the necessity of making war, the Achaeans held an assembly and made peace with them upon the following terms: Aeneas and his people were to depart from the Troad with all the valuables they had saved in their flight within a certain fixed time, after first delivering up the forts to the Achaeans; and the Achaeans were to allow them a safe-conduct by land and sea throughout all their dominions when they departed in pursuance of these terms.
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§ 1.47.5 Aeneas, having accepted these conditions, which he looked upon as the best possible in the circumstances, sent away Ascanius, his eldest son, with some of the allies, chiefly Phrygians, to the country of Dascylitis, as it is called, in which lies the Ascanian lake, since he had been invited by the inhabitants to reign over them. But Ascanius did not tarry there for any great length of time; for when Scamandrius and the other descendants of Hector who had been permitted by Neoptolemus to return home from Greece, came to him, he went to Troy, in order to restore them to their ancestral kingdom.
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§ 1.47.6 Regarding Ascanius, then, this is all that is told. As for Aeneas, after his fleet was ready, he embarked with the rest of his sons and his father, taking with him the images of the gods, and crossing the Hellespont, sailed to the nearest peninsula, which lies in front of Europe and is called Pallene. This country was occupied by a Thracian people called Crusaeans, who were allies of the Trojans and had assisted them during the war with greater zeal than any of the others.
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§ 1.48.1 This, then, is the most credible account concerning the flight of Aeneas and is the one which Hellanicus, among the ancient historians, adopts in his Troica. There are different accounts given of the same events by some others, which I look upon as less probable than this. But let every reader judge as he thinks proper.
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§ 1.48.2 Sophocles, the tragic poet, in his drama Laocoon represents Aeneas, just before the taking of the city, as removing his household to Mount Ida in obedience to the orders of his father Anchises, who recalled the injunctions of Aphrodite and from the omens that had lately happened in the case of Laocoon's family conjectured the approaching destruction of the city. His iambics, which are spoken by a messenger, are as follows: “Now at the gates arrives the goddess' son, Aeneas, his sire upon his shoulders borne Aloft, while down that back by thunderbolt Of Zeus once smit the linen mantle streams; Surrounding them the crowd of household slaves. There follows a multitude beyond belief Who long to join this Phrygian colony.”
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§ 1.48.3 But Menecrates of Xanthus says that Aeneas betrayed the city to the Achaeans out of hatred for Alexander and that because of this service he was permitted by them to save his household. His account, which begins with the funeral of Achilles, runs on this wise: “The Achaeans were oppressed with grief and felt that the army had had its head lopped off. However, they celebrated his funeral feast and made war with all their might till Ilium was taken by the aid of Aeneas, who delivered it up to them. For Aeneas, being scorned by Alexander and excluded from his prerogatives, overthrew Priam; and having accomplished this, he became one of the Achaeans.”
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§ 1.48.4 Others say that he chanced to be tarrying at that time at the station where the Trojan ships lay; and others that he had been sent with a force into Phrygia by Priam upon some military expedition. Some give a more fabulous account of his departure. But let the case stand according to each man's convictions.
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§ 1.49.1 What happened after his departure creates still greater difficulty for most historians. For some, after they have brought him as far as Thrace, say he died there; of this number are Cephalon of Gergis and Hegesippus, who wrote concerning Pallene, both of them ancient and reputable men. Others make him leave Thrace and take him to Arcadia, and say that he lived in the Arcadian Orchomenus, in a place which, though situated inland, yet by reason of marshes and a river, is called Nesos or “Island”; and they add that the town called Capyae was built by Aeneas and the Trojans and took its name from Capys the Trojan.
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§ 1.49.2 This is the account given by various other writers and by Ariaethus, the author of Arcadica. And there are some who have the story that he came, indeed, to Arcadia and yet that his death did not occur there, but in Italy; this is stated by many others and especially by Agathyllus of Arcadia, the poet, who writes thus in an elegy: “Then to Arcadia came and in Nesos left his two daughters, Fruit of his love for Anthemone fair and for lovely Codone; Thence made haste to Hesperia's land and begat there male offspring, Romulus named.”
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§ 1.49.3 The arrival of Aeneas and the Trojans in Italy is attested by all the Romans and evidences of it are to be seen in the ceremonies observed by them both in their sacrifices and festivals, as well as in the Sibyl's utterances, in the Pythian oracles, and in many other things, which none ought to disdain as invented for the sake of embellishment. Among the Greeks, also, many distinct monuments remain to this day on the coasts where they landed and among the people with whom they tarried when detained by unfavourable weather. In mentioning these, though they are numerous, I shall be as brief as possible.
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§ 1.49.4 They first went to Thrace and landed on the peninsula called Pallene. It was inhabited, as I have said, by barbarians called Crusaeans, who offered them a safe refuge. There they stayed the winter season and built a temple to Aphrodite on one of the promontories, and also a city called Aeneia, where they left all those who from fatigue were unable to continue the voyage and all who chose to remain there as in a country they were henceforth to look upon as their own. This city existed down to that period of the Macedonian rule which came into being under the successors of Alexander, but it was destroyed in the reign of Cassander, when Thessalonica was being founded; and the inhabitants of Aeneia with many others removed to the newly-built city.
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§ 1.50.1 Setting sail from Pallene, the Trojans came to Delos, of which Anius was king. Here there were many evidences of the presence of Aeneas and the Trojans as long as the island was inhabited and flourished. Then, coming to Cythera, another island, lying off the Peloponnesus, they built a temple there to Aphrodite.
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§ 1.50.2 And while they were on their voyage from Cythera and not far from the Peloponnesus, one of Aeneas' companions, named Cinaethus, died and they buried him upon one of the promontories, which is now called Cinaethion after him. And having renewed their kinship with the Arcadians, concerning which I shall speak in a later chapter, and having stayed a short time in those parts, they left some of their number there and came to Zacynthus.
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§ 1.50.3 The Zacynthians, also, received them in a friendly manner on account of their kinship; for Dardanus, the son of Zeus and Electra, the daughter of Atlas, had, as they say, by Bateia two sons, Zacynthus and Erichthonius of whom the latter was the ancestor of Aeneas, and Zacynthus was the first settler of the island. In memory, therefore, of this kinship and by reason of the kindness of the inhabitants they stayed there some time, being also detained by unfavourable weather; and they offered to Aphrodite at the temple they had built to her a sacrifice which the entire population of Zacynthus performs to this day, and instituted games for young men, consisting among other events of a foot-race in which the one who comes first to the temple gains the prize. This is called the course of Aeneas and Aphrodite, and xoana of both are erected there.
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§ 1.50.4 From there, after a voyage through the open sea, they landed at Leucas, which was still in the possession of the Acarnanians. Here again they built a sanctuary of Aphrodite, which stands today on the little island between Dioryctus and the city; it is called of Aphrodite Aeneias. And departing thence, they sailed to Actium and anchored off the promontory of the Ambracian Gulf; and from there they came to the city of Ambracia, which was then ruled by Ambrax, the son of Dexamenus, the son of Heracles. Monuments of their coming are left in both places: at Actium, the sanctuary of Aphrodite Aeneias, and near to it that of the Great Gods, both of which existed even to my time; and in Ambracia, a sanctuary of the same goddess and a hero-shrine of Aeneas near the little theatre. In this shrine there was a small archaic xoanon, said to be of Aeneas, that was honoured with sacrifices by the priestesses they called amphipoloi or “handmaidens.”
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§ 1.51.1 From Ambracia Anchises, sailing with the fleet along the coast, came to Buthrotum, a seaport of Epirus. But Aeneas with the most vigorous men of his army made a march of two days and came to Dodona, in order to consult the oracle; and there they found the Trojans who had come thither with Helenus. Then, after receiving responses concerning their colony and after dedicating to the god various Trojan offerings, including bronze mixing bowls, — some of which are still in existence and by their inscriptions, which are very ancient, show by whom they were given, — they rejoined the fleet after a march of about four days. The presence of the Trojans at Buthrotum is proved by a hill called Troy, where they encamped at that time.
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§ 1.51.2 From Buthrotum they sailed along the coast and came to a place which was then called the Harbour of Anchises but now has a less significant name [note: Onchesmus?]; there also they built a temple to Aphrodite, and then crossed the Ionian Gulf, having for guides on the voyage Patron the Thyrian and his men, who accompanied them of their own accord. The greater part of these, after the army had arrived safely in Italy, returned home; but Patron with some of his friends, being prevailed on by Aeneas to join the colony, stayed with the expedition. These, according to some, settled at Aluntium in Sicily. In memory of this service the Romans in the course of time bestowed Leucas and Anactorium, which they had taken from the Corinthians, upon the Acarnanians; when the latter desired to restore the Oeniadae to their old home, they gave them leave to do so, and also to enjoy the produce of the Echinades jointly with the Aetolians.
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§ 1.51.3 As for Aeneas and his companions, they did not all go ashore at the same place in Italy, but most of the ships came to anchor at the Promontory of Iapygia, which was then called the Salentine Promontory, and the others at a place named after Minerva, where Aeneas himself chanced to set foot first in Italy. This place is a promontory that offers a harbour in the summer, which from that time has been called the Harbour of Venus. After this they sailed along the coast until they reached the strait, having Italy on the right hand, and left in these places also some traces of their arrival, among others a bronze patera in the temple of Juno, on which there is an ancient inscription showing the name of Aeneas as the one who dedicated it to the goddess.
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§ 1.52.1 When they were off Sicily, whether they had any design of landing there or were forced from their course by tempests, which are common around this sea, they landed in that part of the island which is called Drepana. Here they found the Trojans who with Elymus and Aegestus had left Troy before them and who, being favoured by both fortune and the wind, and at the same time being not overburdened with baggage, had made a quick passage to Sicily and were settled near the river Crimisus in the country of the Sicanians. For the latter had bestowed the land upon them out of friendship because of their kinship to Aegestus, who had been born and reared in Sicily owing to the following circumstance.
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§ 1.52.2 One of his ancestors, a distinguished man of Trojan birth, became at odds with Laomedon and the king seized him on some charge or other and put him to death, together with all his male children, lest he should suffer some mischief at their hands. But thinking it unseemly to put the man's daughters to death, as they were still maidens, and at the same time unsafe to permit them to live among the Trojans, he delivered them to some merchants, with orders to carry them as far away as possible.
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§ 1.52.3 They were accompanied on the voyage by a youth of distinguished family, who was in love with one of them; and he married the girl when she arrived in Sicily. And during their stay among the Sicels they had a son, named Aegestus, who learned the manners and language of the inhabitants; but after the death of his parents, Priam being then king of Troy, he obtained leave to return home. And having assisted Priam in the war against the Achaeans, he then, when the city was about to be taken, sailed back again to Sicily, being accompanied in his flight by Elymus with the three ships which Achilles had had with him when he plunder the Trojan cities and had lost when they struck on some hidden rocks.
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§ 1.52.4 Aeneas, meeting with the men just named, showed them great kindness and built cities for them, Aegesta and Elyma, and even left some part of his army in these towns. It is my own surmise that he did this by deliberate choice, to the end that those who were worn out by hardships or otherwise irked by the sea might enjoy rest and a safe retreat. But some writers say that the loss of part of his fleet, which was set on fire by some of the women, who were dissatisfied with their wandering, obliged him to leave behind the people who belonged to the burned ships and for that reason could sail no longer with their companions.
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§ 1.52.1 There are many proofs of the coming of Aeneas and the Trojans to Sicily, but the most notable are the altar of Aphrodite Aeneias erected on the summit of Elymus and a temple erected to Aeneas in Aegesta; the former was built by Aeneas himself in his mother's honour, but the temple was an offering made by those of the expedition who remained behind to the memory of their deliverer. The Trojans with Elymus and Aegestus, then, remained in these parts and continued to be called Elymians; for Elymus was the first in dignity, as being of the royal family, and from him they all took their name.
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§ 1.52.2 But Aeneas and his companions, leaving Sicily, crossed the Tyrrhenian sea and first came to anchor in Italy in the harbour of Palinurus, which is said to have got this name from one of the pilots of Aeneas who died there. After that they put in at an island which they called Leucosia, from a woman cousin of Aeneas who died at that place.
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§ 1.52.3 From there they came into a deep and excellent harbour of the Opicans, and when here also one of their number died, a prominent man named Misenus, they called the harbour after him. Then, putting in by chance at the island of Prochyta and at the promontory of Caieta, they named these places in the same manner, desiring that they should serve as memorials of women who died there, one of whom is said to have been a cousin of Aeneas and the other his nurse. At last they arrived at Laurentum in Italy, where, coming to the end of their wandering, they made an entrenched camp, and the place where they encamped has from that time been called Troy. It is distant from the sea about four stades.
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§ 1.52.4 It was necessary for me to relate these things and to make this digression, since some historians affirm that Aeneas did not even come into Italy with the Trojans, and some that it was another Aeneas, not the son of Anchises and Aphrodite, while yet others say that it was Ascanius, Aeneas' son, and others name still other persons. And there are those who claim that Aeneas, the son of Aphrodite after he had settled his company in Italy, returned home, reigned over Troy, and dying, left his kingdom to Ascanius, his son, whose posterity possessed it for a long time. According to my conjecture these writers are deceived by mistaking the sense of Homer's verses.
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§ 1.52.5 For in the Iliad he represents Poseidon as foretelling the future splendour of Aeneas and his posterity on this wise: “On great Aeneas shall devolve the reign, And sons succeeding sons the lasting line sustain.”
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§ 1.53.1 Thus, as they supposed that Homer knew these men reigned in Phrygia, they invented the return of Aeneas, as if it were not possible for them to reign over Trojans while living in Italy. But it was not impossible for Aeneas to reign over the Trojans he had taken with him, even though they were settled in another country. However, other reasons also might be given for this error.
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§ 1.54.1 But if it creates a difficulty for any that tombs of Aeneas are both said to exist, and are actually shown, in many places, whereas it is impossible for the same person to be buried in more than one place, let them consider that this difficulty arises in the case of many other men, too, particularly men who have had remarkable fortunes and led wandering lives; and let them know that, though only one place received their bodies, yet their monuments were erected among many peoples through the gratitude of those who had received some benefits from them, particularly if any of their race still survived or if any city had been built by them or if their residence among any people had been long and distinguished by great humanity — just such things, in fact, as we know are related of this hero.
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§ 1.54.2 For he preserved Ilium from utter destruction at the time of its capture and sent away weight Trojan allies safe to Bebrycia, he left his son Ascanius as king in Phrygia, built a city named after himself in Pallene, married off his daughters in Arcadia, left part of his army in Sicily, and during his residence in many other places had the reputation of conducting himself with great humanity; thus he gained the voluntary affection of those people and accordingly after he left this mortal life he was honoured with hero-shrines and monuments erected to him in many places.
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§ 1.54.3 What reasons, pray, could anyone assign for his monuments in Italy if he never reigned in these parts or resided in them or if he was entirely unknown to the inhabitants? But this point shall be again discussed, according as my narrative shall from time to time require it to be made clear.
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§ 1.55.1 The failure of the Trojan fleet to sail any farther into Europe was due to the oracles which reached their fulfilment in those parts and to the divine power which revealed its will in many ways. For while their fleet lay at anchor off Laurentum and they had set up their tents near the shore, in the first place, when the men were oppressed with thirst and there was no water in the place (what I say I had from the inhabitants), springs of the sweetest water were seen rising out of the earth spontaneously, of which all the army drank and the place was flooded as the stream ran down to the sea from the springs.
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§ 1.55.2 Today, however, the springs are no longer so full as to overflow, but there is just a little water collected in a hollow place, and the inhabitants say it is sacred to the Sun; and near it two altars are pointed out, one facing to the east, the other to the west, both of them Trojan structures, upon which, the story goes, Aeneas offered up his first sacrifice to the god as a thank-offering for the water.
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§ 1.55.3 After that, while they were taking their repast upon the ground, many of them strewed parsley under their food to serve as a table; but others say that they thus used wheaten cakes, in order to keep their victuals clean. When all the victuals that were laid before them were consumed, first one of them ate of the parsley, or cakes, that were placed underneath, and then another. Thereupon one of Aeneas' sons, as the story goes, or some other of his messmates, happened to exclaim, “Look you, at last we have eaten even the table.” As soon as they heard this, they all cried out with joy that the first part of the oracle was now fulfilled.
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§ 1.55.4 For a certain oracle had been delivered to them, as some say, in Dodona, but, according to others, in Erythrae, a place on Mount Ida, where lived a Sibyl of that country, a prophetic nymph, who ordered them to sail westward till they came to a place where they should eat their tables; and that, when they found this had happened, they should follow a four-footed beast as their guide, and wherever the animal grew wearied, there they should build a city.
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§ 1.55.5 Calling to mind, then, this prophecy, some at the command of Aeneas brought the images of the gods out of the ship to the place appointed by him, others prepared pedestals and altars for them, and the women with shouts and dancing accompanied the images. And Aeneas with his companions, when a sacrifice had been made ready, stood round the altar with the customary garlands on their heads.
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§ 1.56.1 While these were offering up their prayers, the sow which was the destined victim, being big with young and near her time, shook herself free as the priests were performing the initial rites, and fleeing from those who held her, ran back into the country. And Aeneas, understanding that this, then, was the four-footed beast the oracle intended as their guide, followed the sow with a few of his people at a small distance, fearing lest, disturbed by her pursuers, she might be frightened from the course fate had appointed for her.
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§ 1.56.2 And the sow, after going about twenty-four stades from the sea, ran up a hill and there, spent with weariness, she lay down. But Aeneas, — for the oracles seemed now to be fulfilled, — observing that the place was not only in a poor part of the land, but also at a distance from the sea, and that even the latter did not afford a safe anchorage, found himself in great perplexity whether they ought in obedience to the oracle to settle there, where they would lead a life of perpetual misery without enjoying any advantage, or ought to go farther in search of better land.
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§ 1.56.3 While he was pondering thus and blaming the gods, on a sudden, they say, a voice came to him from the wood, — though the speaker was not to be see, — commanding him to stay there and build a city immediately, and not, by giving way to the difficulty occasioned by his present opinion, just because he would be establishing his abode in a barren country, to reject his future good fortune, that was indeed all but actually present.
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§ 1.56.4 For it was fated that, beginning with this sorry and, at first, small habitation, he should in the course of time acquire a spacious and fertile country, and that his children and posterity should possess a vast empire which should be prolonger for many ages. For the present, therefore, this settlement should be a refuge for the Trojans, but, after as many years as the sow should bring forth young ones, another city, large and flourishing, should be built by his posterity. It is said that Aeneas, hearing this and looking upon the voice as something divine, did as the god commanded.
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§ 1.56.5 But others say that while he was dismayed and had neglected himself in his grief, to such a degree that he neither came into the camp nor took any food, but spent that night just as he was, a great and wonderful vision of a dream appeared to him in the likeness of one of his country's gods and gave him the advice just before mentioned. Which of these accounts is the true one the gods only know. The next day, it is said, the sow brought forth thirty young ones, and just that many years later, in accordance with the oracle, another city was built by the Trojans, concerning which I shall speak in the proper place.
urn:cts:greekLit:tlg0081.tlg001:1.57.1
§ 1.57.1 Aeneas sacrificed the sow with her young to his household gods in the place where now stands the chapel, which the Lavinians looking as sacred and preserve inaccessible to all but themselves. Then, having ordered the Trojans to remove their camp to the hill, he placed the images of the gods in the best part of it and immediately addressed himself to the building of the town with the greatest zeal. And making descents into the country round about, he took from there such things as were of use to him in building and the loss of which was likely to be the most grievous to the owners, such as iron, timber and agricultural implements.
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§ 1.57.2 But Latinus, the king of the country at that time, who was at war with a neighbouring people called the Rutulians and had fought some battles with ill success, received an account of what had passed in the most alarming form, to the effect that all his coast was being laid waste by a foreign army and that, if he did not immediately put a stop to their depredations, the war with his neighbours would seem to him a joy in comparison. Latinus was struck with fear at this news, and immediately abandoning the war in which he was then engaged, he marched against the Trojans with a great army.
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§ 1.57.3 But seeing them armed like Greeks, drawn up in good order and resolutely awaiting the conflict, he gave up the idea of hazarding an immediate engagement, since he saw no probability now of defeating them at the first onset, as he had expected when he set out from home against them. And encamping on a hill, he thought he ought first to let his troops recover from their present fatigue, which from the length of the march and the eagerness of the pursuit was very great;
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§ 1.57.4 and passing the night there, he was resolving to engage the enemy at break of day. But when he had reached this decision, a certain divinity of the place appeared to him in his sleep and bade him receive the Greeks into his land to dwell with his own subjects, adding that their coming was a great advantage to him and admonished him to persuade Latinus to grant them of his own accord a settlement in the part of the country they desired and to treat the Greek forces rather as allies than as enemies. Thus the dream hindered both of them from beginning an engagement. And as soon as it was day and the armies were drawn up in order of battle, heralds came to each of the commanders from the other with the same request, that they should meet for a parley; and so it came to pass.

Via ToposText (topostext.org), a project of the Aikaterini Laskaridis Foundation created by Brady Kiesling. Translated by Earnest Cary (1879-19??) and Edward Spelman (d. 1767). Composed ca. 7 BCE. Licence: public domain. Source.