Evidence as to Æneas.
2. It does not appear that Æneas took any part in the councils of the Trojans. But still he is always represented as a personage of the greatest importance. It is said of him, as of Hector, θεὸς δ’ ὡς τίετο δήμῳ[815]. Yet his character would seem to be wholly unmarked by any great or striking quality, such as we find in Sarpedon and in Polydamas. Something peculiar then in his birth and position must have been the cause of the importance attached to him, as it is not to be found in his personal qualities.
3. Accordingly, there are clear indications of a jealousy between Æneas himself and the Trojan royal family. In the great battle of B. x. 118, Deiphobus, wanting aid, goes to seek Æneas (459-61).
τὸν δ’ ὕστατον εὗρεν ὁμίλου
ἐστάοτ’· αἰεὶ γὰρ Πριάμῳ ἐπεμήνιε δίῳ
οὕνεκ’ ἀρ’, ἔσθλον ἔοντα μετ’ ἀνδράσιν, οὔτι τίεσκεν.
Now this aversion is wholly foreign to the character of Priam, which was genial and kindly: nor can it be accounted for by any thing in the very neutral character of Æneas. There is an opinion of some critics, that he and Anchises had given offence by advising the restoration of Helen. This, however, seems (B. iii. 159) to have been the general wish of the δημογέροντες, to whom it is expressly ascribed; and it is Antenor, who proposes it in the Assembly; why then should it not, if it existed, be mentioned by Homer in the case of Æneas and Anchises? Yet there is not the faintest reference to it. It would still, however, appear insufficient to account for the feeling imputed to Priam. Coupling it with the high position of Æneas, and the absence of Anchises, I cannot but think there is most probably a reference here to the headship of the family, which is designated by the term ἄναξ ἀνδρῶν. Nothing could be more natural than this jealousy between the recent and wealthy city of the plain on the one hand, and the ancient but comparatively poor city of the hills on the other, if the ruling family of Dardania claimed by seniority the chieftaincy of the race.
4. Another remarkable indication of the peculiar position of Æneas is afforded by the taunt of Achilles (Il. xx. 179-83),
ἦ σέ γε θυμὸς ἐμοὶ μαχέσασθαι ἀνώγει
ἐλπόμενον Τρώεσσιν ἀνάξειν ἱπποδάμοισιν
τιμῆς τῆς Πριάμου;
‘But you will not get it,’ he proceeds, ‘for Priam has children of his own, and is no fool.’
To this taunt Æneas makes no reply, except by stating his genealogy, for which Achilles had not asked. Is not this very like justifying his expectation of the throne? or what other connecting link can be pointed out between the taunt of Achilles, and the genealogy given in answer to the challenge it conveyed?