The role of Roman virtue of clementia, which is synonymous to mercy or pity, in Vergil’s Aeneid has never really been extensively discussed. However, the term has been brought up in connection with the actions of Aeneas in books 10 and 12, and is very important for the general characterization of Aeneas. It should be noted that clementia was probably not one of Vergil’s favorite words since it appears just once in Aeneid, and then at 2.603-603, surprising it appears as inclementia, which is synonymous to unmerciful. Thus, it can be assumed that Vergil had never intended for Aeneas to be merciful, and this essay will prove based on examples that his act of not showing mercy to Turnus is consistent with how his character was meant to be.
There are no two instances in Vergil’s Aeneid in which Aeneas might be praised by some readers for showing mercy or pity, but it cannot be proven that he is a merciful man. At 10.825-30, Aeneas certainly appears full of mercy for Lausus, but he displays it only after the young man has already died, promising to “send [him] home” (Aen. 10.824). Similarly, at 11.105-7, Aeneas certainly accepts the momentary true the Latins offer, but this does not prove that he is merciful. Sure, Aeneas acts courteously by permitting the dead to be buried, but still Drances, the Latin envoy, does not regard Aeneas as a merciful man, rather as a fair and just man.
On the other hand, there are plenty of episodes in which the virtue of clementia clementia seems to be lacking in Aeneas, which suggests that this is how Vergil had intended to develop his character. The first instance in which Aeneas shows no mercy is when he goes on an indiscriminate killing spree after Pallas is killed in book 10, and the second most notable instance is when he refuses to grant Turnus mercy. Aeneas’ rage as a result of the death of Pallas is made evident by Vergil at 10.515-517, he vows to “clove furious path and broad” (Aen. 10.515) and drive his “valiant blade” into Turnus.
Even Magnus earnestly attempts to remind Aeneas of his father’s hope for Aeneas to display mercy, and even tries to bribe him in exchange for his life, even adding that a single life is not relevant for the outcome of the war. Yet, Aeneas informs him that now that Pallas has been killed, he can no longer be bribed, and thus, mercilessly kills the ill-fated Magnus (Aen. 10.535-536). Next, Aeneas hunts down one of Apollo’s priests and kills him. After that, he chops off the left arm of Anxur, and then chases down Tarquitus. Before Tarquitus is even able to voice his plea of mercy, Aeneas ends his life with his sword. Aeneas further proves that he is unmerciful when he mocks Tarquitus and refuses to have his corpse buried (Aen. 10.554-560).
After having mercilessly killed four people, Vergil likens Aeneas to Aegaeon, the giant. This is actually a good description of his enemies see him, rather than who he actually is, and the comparison is certainly not a flattering one. The mere sight of Aeneas sets fear into the heart of Niphaeus, who retreats with his chariot. Later, Liger and Lucagus attack Aeneas, who hurls a spear at Lucagus, killing him. Again, while Lucagus is writhing on the ground, nearing his death, Aeneas does not hesitate from mocking him. Aeneas also disregard’s Liger’s plea of mercy, shouting, “Die thou! Nor let this day/ brother from brother part!” (Aen. 10.597-601), and then thrusts his sword into Liger.
Although Vergil’s Aeneid is considered finished yet incomplete, the epic does reach a conclusion when Aeneas again mercilessly kills Turnus. Despite how some readers may argue that Aeneas may have, at times, acted mercifully, the truth is that no merciful act has been performed by him in Aeneid. In fact, as the above examples suggest and prove, not only was Aeneas unmerciful, especially after the killing of Pallas, he also becomes unnecessarily bloodthirsty and savage on the battlefield. Perhaps some readers may justify his acts based on his motive (i.e. the death of Pallas), but it is evident that his act of mercilessly killing Turnus is consistent with how his character has been developed throughout the poem.
Works Cited
"Perseus Under Philologic: Verg. Aeneid. 10." Perseus under PhiloLogic. University of Chicago. Web. 2 Mar 2014. <http://perseus.uchicago.edu/perseus-cgi/citequery3.pl?dbname=LatinAugust2012&query=Verg. A. 10.825&getid=2>.
