Religion in the Aeneid.—1. The mythology is mainly from Homer. From Latin myths come Faunus, Saturnus, Janus, Picus. Euhemerism is shown by the last three being represented as originally kings of Rome.
2. The power of the gods is denoted by fatum or fata; cf. x. 112-3,
‘rex Iuppiter omnibus idem:
fata viam invenient.’
3. The description of the lower world in Book vi. is from the descent into Hades in Od. xi., but is modified by Pythagorean ideas (vi. 748-751, metempsychosis), Stoic ideas (vi. 724 sqq., pantheism, cf. Georg. iv. 219-227) and Platonic myths (e.g. in the Gorgias, Phaedo, and Republic), and rendered more definite by the introduction of heroes of the Republic. Note that Virgil emphasizes its mythical nature by dismissing Aeneas through the ivory gate (of false dreams).
4. Other beliefs: (a) The golden bough (vi. 203-9) compared to the mistletoe, the symbol of the lower world with many Indo-European peoples; (b) Divinities attached to special places, e.g. viii. 349-354 of the religio attaching to the Capitol, ii. 351-2 guardian deities: cf. Carmentis, pater Tiberinus, etc.; (c) Worship of the dead, and belief in their continued influence on human affairs, iii. 66-8, 301-5.
Political significance.—1. The pre-eminence of the Julian race and of Augustus himself. Cf. i. 286,
‘Nascetur pulchra Troianus origine Caesar,
imperium Oceano, famam qui terminet astris,
Iulius, a magno demissum nomen Iulo.’
So vi. 789 sqq.
2. The idea of empire: cf. i. 33,
‘Tantae molis erat Romanam condere gentem’;