Altar and Sarcophagi
(After Hope)
A host of Italian towns date their origin from the heroes of Greek legends, particularly those of the Homeric period. Thus Tusculum was supposed to have been built by Telegonus, the son of Ulysses and Circe; Præneste by the same Telegonus, or by a grandson of Ulysses and Circe, named Prænestes; Lanuvium by Diomedes; Ardea by the son of Circe so named, or by Danaë, the mother of Perseus; Antium by a son of Ulysses and Circe; Politorium by Polites son of Priamus; the towns of the Veneti by Antenor; the names of Diomedes, Ulysses, Philoctetes constantly appear in the myths of the foundations of the cities.
There is no lack of supposed settlements of fugitive Trojans. Besides the city of Segesta, and the tribe of the Elymi in Sicily, the town of Siris on the river Siris was a supposed Trojan settlement; and Cora owed its foundation to Dardanians. The tradition of the settlement of Æneas in Latium is to be judged by the same criterion as these sagas, which were no doubt generally credited in the various towns concerned. It is, however, no better authenticated or more worthy of belief than the rest, which have no historical foundation, and only arose from the attempt of many Italian cities to trace their origin to the figures of Greek mythology, and especially to connect themselves with the Trojan myth. The analogy therefore forces us to realise that the connection of the story of the settlement in Latium with the Æneas myth has no better authority.
The argument that this story became the state religion of the Romans eight hundred years later rests on a very slight foundation; moreover the religion of the Roman state taught that Mars was the father of the founder of the city. There are countless traditions which (albeit at one time officially recognised) are mere historical fictions.
The test of the historical accuracy of a tradition is the age and the authenticity of the witness for it, not the universality of its recognition at a time in which there was neither the demand for, nor the means of, critical examination. Granted, for example, that Rome had been the city of Tusculum, which owed its origin to Telegonus, and that Rome was the seat of the Mamilii, who traced their descent from the same Telegonus, the Telegonus legend would then no doubt have been invested with the same glory as that of Æneas, and as much honour would have fallen to the Mamilii as was reflected on the Julii from Æneas in Rome.
The Swiss national story of Tell shows how easily romances of this kind grow from popular tales into popular beliefs, and even popular dogma, when they flatter the self-esteem of a people.
Confidently as we may speak of the want of historical foundation for the Roman legend of Æneas, we must recollect the many difficulties in the way of establishing its origin and motive. The Latin legend of Æneas cannot be satisfactorily explained unless light be thrown upon the relation of Æneas to Lavinium.
Lavinium was the Lares and Penates of the whole of Latium. According to Latin religious ideas, every city, every household, every greater community, every street, every crossway, every quarter of the town, had its Lares. In like manner public Lares were appointed for the political family to which all Latium belonged, and we must suppose that at the foundation of the Latin league a spot was appointed for the cult of the Lares of the community. Lavinium bore for Latium the same significance as the temple of Vesta and the temples of the Penates and the Lares bore for Rome. It was the religious centre, the spiritual capital of the Latin confederation.