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Aphrodite reveals baby Aeneas to Anchises (1st century AD).

In Greek and Roman mythology, Anchises (/ænˈkaɪsiːz/;[1] Ancient Greek: Ἀγχίσης, romanized: Ankhísēs) was a member of the royal family of Troy. He was said to have been the son of King Capys of Dardania and Themiste, daughter of Ilus, who was son of Tros. He is most famous as the father of Aeneas and for his treatment in Virgil's Aeneid.[2] Anchises' brother was Acoetes, father of the priest Laocoön.[3]

He was a mortal lover of the goddess Aphrodite (equivalent to the Roman goddess Venus). Zeus made her fall in love with Anchises while he was herding sheep at the foot of Mount Ida.[4] One version is that Aphrodite pretended to be a Phrygian princess and seduced him, only to later reveal herself and inform him that they would have a son named Aeneas; Aphrodite had warned Anchises that if he told anyone about her being the mother of his child, Zeus would strike him down with his thunderbolt. He did not heed her warning and was struck with a thunderbolt, which in different versions either blinds him or kills him.[5] The principal early narrative of Aphrodite's seduction of Anchises and the birth of Aeneas is the Homeric Hymn (5) to Aphrodite. According to the Bibliotheca, Anchises and Aphrodite had another son, Lyrus, who died childless. He later had a mortal wife named Eriopis, according to the scholiasts, and he is credited with other children beside Aeneas and Lyrus.[5] Homer, in the Iliad, mentions a daughter named Hippodamia, their eldest ("the darling of her father and mother"), who married her cousin Alcathous.[6]

After the defeat of Troy in the Trojan War, the elderly Anchises was carried from the burning city by his son Aeneas, accompanied by Aeneas' wife Creusa, who died in the escape attempt, and small son Ascanius.[7] The subject is depicted in several paintings, including a famous version by Federico Barocci in the Galleria Borghese in Rome. The rescue is also mentioned in a speech in Shakespeare's Julius Caesar when Cassius attempts to persuade Brutus to murder Caesar. Anchises himself died and was buried in Sicily many years later.[7] Aeneas later visited Hades and saw his father again in the Elysian Fields.[7]

Homer's Iliad mentions another Anchises, a wealthy native of Sicyon in Greece and father of Echepolus.[6]

The Homeric Hymn to Aphrodite

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William Blake Richmond's Venus and Anchises (1889 or '90).

The Homeric Hymn to Aphrodite details how Aphrodite seduced Anchises.[8] It begins by describing how only the three virgin goddesses (Athena, Artemis, and Hestia) are immune to Aphrodite's powers.[8] She has made gods and goddesses fall in love with mortals.[8] Not even Zeus was able to escape her powers and to put her in her place, he caused her to lust after the handsome mortal Anchises.[8]

Aphrodite first happens upon Anchises on the hills of Mount Ida, where he is grazing his cattle.[8] Anchises is described as having the beauty of an immortal.[8] Aphrodite goes to Cyprus and bathes.[8] Then she returns to the Troad disguised as a mortal, and finds Anchises alone in a hut.[8] When Anchises first sees Aphrodite, he is convinced that she is a goddess, a grace, or a nymph.[8] She convinces him that she is a Phrygian princess and that Hermes brought her there to marry Anchises.[8] Anchises is overcome with desire for her and declares that he must have her immediately, and the two of them make love.[8]

After they have sex, Aphrodite puts Anchises into a deep sleep and dresses herself.[8] When she is finished dressing, she wakes him up and reveals herself to him.[8] When Anchises realizes her identity, he is terrified and full of regret and says that no good comes from sleeping with a goddess.[8] Aphrodite comforts him by telling him that she will bear him a son by the name of Aeneas, who will be respected among the Trojans and whose offspring will prosper.[8] To further comfort Anchises, she goes on to tell him about two relationships: the relationship between Zeus and Ganymede, and the relationship between Eos and Tithonus.[8] Both relationships are between an immortal and a mortal who survives the relationship. She then details how their son will be raised by nymphs until he is five years old, at which time she will bring Aeneas to him.[8] Then she leaves, warning him not to reveal that she is the mother of his child or Zeus will smite him.[8]

Anchises in the Aeneid

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The Aeneid by Virgil describes the journey of Aeneas after the fall of Troy. Anchises, the father of Aeneas, is a character in the epic. Even though Anchises is dead for most of the epic, he still makes multiple appearances in it, oftentimes to advise Aeneas.

Book 2

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Aeneas carrying Anchises from Troy. 520-510 BC.

Anchises' first major appearance comes in Book 2. He is mentioned while Aeneas is telling Dido about the fall of Troy.[7] During the fall of Troy, Aeneas makes his way home to save Anchises, his wife Creusa, and his son Ascanius.[7] At first Anchises refuses to go with Aeneas and tells Aeneas to leave without him.[7] Aeneas refuses to leave Anchises and declares that they will all die in Troy.[7] Creusa argues with Aeneas over his decision and while they are arguing a painless flame appears on Ascanius' head.[7] Anchises notices this and prays to Jupiter for a sign that they must leave.[7] Just then they hear thunder and see a falling star.[7] This convinces Anchises to go willingly with Aeneas.[7] Aeneas carries Anchises on his back, Anchises carries their household gods, and Ascanius walks beside his father as they all flee Troy.[7] Creusa was following behind them but is killed during the escape.[7] As they leave Troy they meet up with other fleeing Trojans.[7]

Book 3

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Anchises is mentioned in Book 3 while Aeneas continues his tale of how the Trojans came to be in Carthage.[7] Anchises serves as a leader and advisor for the fleeing Trojans. After leaving Troy, the refugees make their way to Thrace and then to Delos.[7] In Delos, Apollo tells them that they must make their new home in the original home of their ancestors.[7] Anchises misinterprets this to mean Crete, so the Trojans head for Crete.[7] There they establish a city, but they are soon overwhelmed by a plague.[7] Anchises instructs Aeneas to seek out the Delian oracle.[7] Before Aeneas does, he is visited in his dreams by their household gods who inform him that they are in the wrong place and must go to Italy.[7] Aeneas tells Anchises of this dream.[7] Anchises realizes that Apollo must have meant for them to establish a home in Italy, and so the Trojans head toward Italy.[7] Italy is far away, and the Trojans must make many stops.[7] Anchises dies in Sicily before the Trojans make it to Italy.[7]

Book 5

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Anchises is mentioned in Book 5 after the Trojans leave Carthage.[7] Storms force them to stop in Sicily, and Aeneas recalls that it has been a year since his father died, who had been buried with great honor.[7] Aeneas declares for a festival to be held in honor of the deceased Anchises.[7] Rituals are performed and sacrifices made at the tomb of Anchises.[7] On the ninth day, Aeneas holds funeral games for his father that consist of a boat race, foot race, mock battle, boxing, and archery.[7] After the funeral games, the Trojan women who have grown tired of traveling set fire to the ships.[7] Even though most ships are saved by Jupiter, Aeneas loses heart and contemplates staying in Sicily.[7] The ghost of Anchises appears, telling Aeneas that he was sent by the god Jupiter who saved the ships.[7] He encourages Aeneas to continue his journey, informing him that he should leave the weary Trojans in Sicily and take the strongest with him to Italy.[7] Anchises also instructs Aeneas to visit him in the underworld.[7] Aeneas follows Anchises' advice and leaves Sicily, but before departing, he establishes that Anchises' tomb should be attended to by a priest and it should be designated a tract of woodland.[7]

Book 6

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Anchises is mentioned in Book 6 when Aeneas voyages to the underworld.[7] When Aeneas finds his father in the underworld, they have a tearful reunion.[7] Aeneas tries to hug Anchises, yet he is unable.[7] Aeneas then observes swarms of people gathered around a river.[7] He asks his father about the river and those surrounding it.[7] Anchises replies that the people are his future descendants and that the river is called Lethe.[7] He expands that after suffering and being cleansed in the underworld, souls that are meant to be reincarnated go to the river Lethe to forget their memories so that they can be reincarnated.[7] Anchises then shows Aeneas some of his descendants and discusses their deeds.[7] He first mentions his son Silvius who will be born from Aeneas and Lavinia but after Aeneas is dead.[7] Anchises then tells him of Romulus who is descended from Silvius, a member of the Caesarian line descended from Ascanius. He further describes that the Romans will prosper.[7] Aeneas sees Marcellus and asks Anchises about his identity. Anchises states that he is Marcellus, who will hold great promise for the Romans but die too young and thus cause them great grief.[7] Finally, Anchises leads Aeneas through the gates of horn and ivory and out of the underworld.[7] This is the last major appearance of Anchises.

Anchises in Metamorphoses

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Aeneas Bearing Anchises from Troy, by Carle van Loo, 1729 (Louvre)

Anchises makes a few brief appearances in Ovid's Metamorphoses. He is first mentioned in Book 9. After youth was restored to Iolaus by Hebe, other gods and goddesses ask that it also be restored to their loved ones. (9.418-450)[9] Venus asks that youth be restored to Anchises. (9.424-425)[9]

Anchises is mentioned again in Book 13 in the story of the daughters of Anius. The story begins by briefly describing that Aeneas, Anchises, Ascanius, and other Trojan refugees fled Troy, traveled to Antandros, then to Thrace, and finally arrived in Delos. (13.623–631)[9] Once in Delos, Anchises asks Anius, the king and a priest of Apollo, about his children. (13.639–642)[9] Anius describes that his daughters received the ability to transform that which they touched into grain, wine, and olive oil, but this gift only caused them misery as the Greeks kidnapped them so as to take advantage of their powers. (13.651–659)[9] His daughters asked to be freed, and thus they were turned into white doves. (13.667–674)[9]

Anchises is briefly mentioned a couple of times in Book 14. First, in 14.82-84: "And fleeing that new city in the sands, Aeneas once again returned to Eryx, the royal residence of his true friend Acestes; here, at Anchises' tomb he honored his father with gift offerings."[9] This makes reference to the funeral games Aeneas held for his deceased father Anchises in Book 5 of the Aeneid. And in 14.116-118: "Aeneas did as he was told and saw the underworld's formidable resources and his ancestral spirits and the shade of that great-spirited and venerable man, [his] father Anchises."[9] This makes reference to the Aeneas' journey into the underworld, where he meets with the specter of his late father Anchises, in Book 6 of the Aeneid.

Family tree

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See also

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References

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Anchises

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In Greek and Roman mythology, Anchises was a prince of Dardania, a region near Troy, renowned as the mortal lover of the goddess Aphrodite (known as Venus in Roman tradition) and the father of the Trojan hero Aeneas, whose divine parentage linked him to the founding legends of Rome.[1][2] Born to Capys, a descendant of the Trojan king Dardanus, and Themiste, Anchises tended cattle on Mount Ida, where his exceptional beauty—described as resembling that of the immortal gods—drew the attention of Aphrodite.[3] In the Homeric Hymn to Aphrodite, Zeus compels the goddess to desire Anchises as a means to humble her power over other deities, leading her to disguise herself as a mortal maiden and seduce him while he played his lyre alone in his homestead.[1] Their union produces Aeneas, whom Aphrodite later instructs Anchises to raise in secret to avoid divine retribution, foretelling the child's future glory as a warrior and leader.[1] This affair underscores themes of divine-mortal love and the consequences of hubris, as Anchises is later struck by a thunderbolt from Zeus for boasting of his liaison, leaving him lame and frail.[1] During the fall of Troy, as depicted in Virgil's Aeneid, the elderly and infirm Anchises initially refuses to flee the burning city, preferring death to the dishonor of exile in his advanced age.[4] Persuaded by a divine omen—a harmless flame appearing on his grandson Ascanius's head, accompanied by thunder—Anchises relents and is carried from the flames on Aeneas's shoulders, alongside the family's household gods, symbolizing filial piety (pietas) and the preservation of Trojan legacy.[4] He accompanies Aeneas on the arduous sea voyage to Italy, offering counsel during storms and delays, such as urging the Trojans to depart Sicily after a period of mourning.[5] Anchises dies during the Trojans' first visit to Sicily. A year later, during a second visit, he is honored with anniversary funeral games and burial rites by the Trojans, who plant a grove in his memory.[6] In the Aeneid's sixth book, his spirit appears to Aeneas in the underworld's Elysian Fields, where he delivers a prophetic vision of Rome's future greatness, unveiling the Parade of Heroes—including figures like Romulus and Augustus—and emphasizing Rome's destined role in ruling the world through law and peace rather than conquest alone.[7] This encounter reinforces Anchises's enduring significance as a paternal guide, bridging Trojan survival with Roman imperial destiny.[7]

Lineage and Family

Ancestry and Etymology

Anchises was a prince of Dardania, a region associated with the early Trojan royal line, and his name derives from the Ancient Greek ἄγχι (ánchi), meaning "near" or "close by," potentially reflecting his mythological proximity to the divine realm.[8] He was the son of Capys, king of Dardania, and Themiste, daughter of Ilus and granddaughter of Tros.[9] In the Iliad, Aeneas traces this parentage during his confrontation with Achilles, affirming Capys as Anchises' father and emphasizing the mortal yet noble status of their house.[10] Traditions vary regarding his siblings; he had a brother named Acoetes, who fathered the Trojan priest Laocoön. This familial connection underscores Anchises' position within the Dardanian branch of the Trojan dynasty. Anchises' ancestry extends through Capys to Assaracus, son of Tros, linking back to Erichthonius and ultimately Dardanus, the mythical founder of Dardania and son of Zeus and the Pleiad Electra, thus highlighting his princely mortal heritage distinct from fully divine figures like the gods themselves.[9][10] As father of the hero Aeneas, Anchises bridged this royal mortal line to legendary posterity.

Marriage and Offspring

Anchises married the mortal Eriopis, daughter of Eurydamas the interpreter, by whom he had children that anchored his family within Trojan society. Their daughter Hippodamia, described as the eldest and cherished by her parents, wed the Trojan warrior Alcathous, son of Aesyetes, thereby forging alliances in the royal house.[11] Beyond his primary son Aeneas with Aphrodite, Anchises fathered another son named Lyrus by the goddess, who died without heirs.[12] As a prince of Dardania in the junior branch of the Trojan royal lineage, Anchises functioned as patriarch of his household, overseeing familial ties and properties on the slopes of Mount Ida.

Affair with Aphrodite

Account in the Homeric Hymn

In the Homeric Hymn to Aphrodite, the goddess, instigated by Zeus to experience mortal love herself, develops a desire for Anchises, a handsome Trojan prince tending cattle on the slopes of Mount Ida.[13] Disguised as a mortal maiden of surpassing beauty, Aphrodite travels from Cyprus to Ida, where wild animals fawn upon her in submission, and approaches the isolated Anchises as he plays his lyre near his shelter.[13] Mistaking her for a goddess or nymph due to her radiant attire and demeanor, Anchises hails her and vows offerings if she grants him prosperity and heirs; she responds by claiming to be a Phrygian princess named to be his bride, abducted by Hermes from a dance and destined for him by divine will.[13] Seized by desire, Anchises leads her to his bed of bearskins and lionskins, where they consummate their union, he unaware of her true identity.[13] Upon awakening, Aphrodite reveals herself in her full divine glory, her head reaching the roofbeam and her form emanating unearthly beauty, causing Anchises to tremble in fear and beg mercy, dreading impotence or punishment for bedding a goddess.[13] She reassures him, declaring that no harm will befall him since he is favored by the gods, and prophesies the birth of their son Aeneas in nine months—a child who will wield scepter and glory among the Trojans, his name deriving from the "awful grief" she endured in yielding to a mortal.[13] Aphrodite instructs Anchises to entrust the infant Aeneas to her sacred nymphs on Ida for rearing until his fifth year, after which she will return the boy to him, claiming him as the son of one of the nymphs to preserve secrecy.[13] She extracts an oath from him never to reveal her identity as the mother, warning that Zeus would punish any breach with thunderbolts or subjugation to mortal servitude, emphasizing the perils of divine-human intimacy.[13] The hymn thus portrays the affair as a foundational divine intervention, establishing Aeneas's heroic lineage from the Dardanian prince Anchises and underscoring themes of irresistible desire, secrecy, and the blending of mortal and immortal realms to ensure Trojan destiny.[14]

Consequences and Variants

In the Homeric Hymn to Aphrodite, the goddess explicitly warns Anchises against revealing their liaison, cautioning that Zeus would punish any boast with a devastating thunderbolt, leaving him crippled or destroyed.[15] This admonition underscores the secrecy imposed on their affair, with the hymn illustrating potential divine retribution through the parallel tale of Tithonus, who, after union with Eos, withers into helpless old age, unable to move or lift himself.[16] Later traditions depict Anchises disregarding this prohibition, boasting of his conquest to companions while intoxicated, which prompts Zeus to hurl a thunderbolt that strikes and withers his leg, rendering him permanently lame. This punishment alters Anchises' fate dramatically, transforming him from a vigorous youth into a figure of physical impairment, symbolizing the perils of hubris against divine commands.[17] Despite the repercussions for Anchises, Aphrodite ensures the child's safety by entrusting the infant Aeneas to nymphs on Mount Ida for rearing, promising to return him to his father after five years so that he may recognize and raise his son among the Trojans.[18] This ongoing protection highlights Aphrodite's commitment to their offspring, shielding Aeneas from immediate mortal perils while preserving his destined role. Variants in Greek mythographic traditions diverge on the punishment's details and severity. The Bibliotheca of Pseudo-Apollodorus recounts the union and birth of Aeneas (and a second son, Lyrus) without mentioning any boasting or thunderbolt, attributing no physical consequence to Anchises and implying a less punitive outcome.[19] Other accounts occasionally frame the lameness as premature aging rather than direct injury, possibly influenced by the Hymn's Tithonus analogy.[17] These differences reflect evolving interpretations, where the emphasis shifts between moral retribution and the inexorable decline of mortal-divine unions.

Role in the Trojan War

Mentions in the Iliad

In Homer's Iliad, Anchises appears primarily as a non-combatant elder figure, referenced in connection with his son Aeneas and the Trojan royal lineage, underscoring his protected status amid the war.[20] In Book 13, Anchises is mentioned during the description of the Trojan warrior Alcathous, who is identified as his son-in-law, having married Anchises' eldest daughter, Hippodameia.[21] This familial tie highlights Anchises' integration into Troy's elite, as Hippodameia was prized by her parents for her beauty, skill in crafts, and wisdom, positioning Anchises as a patriarch of noble descent rather than an active fighter on the battlefield, likely due to his advanced age.[22] The most significant reference occurs in Book 20, where Poseidon intervenes to rescue Aeneas from certain death at the hands of Achilles.[20] Observing Aeneas' peril, Poseidon envelops Achilles in a divine mist and lifts Aeneas to safety, justifying the act by invoking Anchises' divine favor: Aphrodite, daughter of Zeus, bore Aeneas to Anchises to perpetuate the revered lineage of Dardanus, Zeus's beloved son and founder of the Trojan line.[23] Poseidon emphasizes that Aeneas' fate ensures the survival of this bloodline, which Zeus holds dear above even the immortals, portraying Anchises not as a warrior but as a vessel of divine legacy through his union with the goddess.[20] These mentions elevate Aeneas' heroism by linking it to Anchises' role in his upbringing and the gods' protective interest in their family, depicting Anchises as a wise, divinely favored elder whose influence endures indirectly through his son's valor on the field.[24] While the Iliad does not detail Anchises' daily life, his absence from combat implies a sheltered existence in Troy's environs, consistent with traditions of his lameness stemming from Aphrodite's affair.

Escape from Troy

As the Greek forces overran Troy in the dead of night, Aeneas hastened back to his family home amid the chaos of burning buildings and clashing swords, determined to rescue his loved ones before the city fell completely.[25] There, he found his father Anchises, aged and frail from a prior lameness inflicted by divine wrath, initially refusing to flee, insisting that his advanced years and the gods' apparent abandonment made death preferable to the burden of exile.[25] Anchises argued that the young should escape while he remained, viewing himself as a hindrance unworthy of survival, but Aeneas pleaded with him, emphasizing the sacred duty of a son to his father.[25] Divine omens soon intervened to sway Anchises' resolve: a sudden flame appeared harmlessly on the head of young Ascanius, Aeneas' son, followed by a thunderous shooting star streaking across the sky, interpreted as signs from the gods urging their departure.[25] Convinced by these portents, Anchises relented and agreed to accompany them, allowing Aeneas to hoist him onto his shoulders in a poignant display of filial piety that underscored the heavy yet honorable burden of carrying one's aging parent to safety.[25] Alongside Anchises, Aeneas bore the household gods—the Penates—in one hand and led Ascanius by the other, forming a small procession that symbolized the preservation of Trojan lineage and divine favor amid destruction.[25] Their flight from the inferno was fraught with peril, as Greek warriors lurked in the shadows and flames licked at the streets; Aeneas navigated through enemy encounters, shielding his father from harm while Anchises' physical weakness—his limbs weakened and unresponsive—made every step a testament to Aeneas' endurance.[25] Divine aid proved crucial: Venus, Aeneas' mother, appeared earlier to reveal Juno's role in the sack and guide him onward, ensuring their path through the turmoil.[25] Dodging spears and collapsing walls, the group pressed on until they reached the safety of a nearby temple dedicated to Ceres, where they paused, having escaped the city's collapse with Anchises' life intact, though the loss of Creusa weighed heavily.[25] This episode highlights Anchises not merely as a passive figure but as the emotional and symbolic core of Trojan survival, borne forth as a living emblem of piety and continuity.[25]

Portrayal in the Aeneid

The Wanderings and Death

During the Trojans' wanderings recounted in Book 3 of Virgil's Aeneid, Anchises serves as a pivotal advisor to his son Aeneas, interpreting divine omens and prophecies to guide their path toward a new homeland. Upon arriving at Delos, Aeneas consults Apollo's oracle, which ambiguously instructs them to seek the "ancient mother." Anchises, drawing on the lineage of Troy's founder Teucer—who had migrated from Crete—interprets this as a directive to settle on the island of Crete, prompting the Trojans to sail there and attempt to establish a colony.[26] However, a plague afflicts the settlers, leading to divine discontent; that night, the Penates appear in a vision to Aeneas, clarifying the true destination as Italy in the west. Anchises corroborates this revelation by recalling a prior prophecy from Cassandra, affirming Italy as the promised land of their forefathers, thus steering the fleet onward.[26] As the journey continues, Anchises provides further guidance amid trials, such as interpreting the sighting of four white horses upon first reaching the shores of Italy as an omen of war in their future settlement, balanced by the possibility of eventual peace.[26] His counsel extends to practical matters, urging preparations for voyages and sacrifices to appease the gods during storms and harpy encounters. Frail from age and carried by Aeneas since the fall of Troy, Anchises embodies the burdens of exile, yet his wisdom sustains the group's morale. The wanderings culminate in Sicily, where, upon reaching Drepanum, Anchises succumbs to the infirmities of old age and dies, his passing marking a somber milestone in the voyage. Aeneas performs initial funeral rites there, burying his father with honors before departing.[26] In Book 5, the Trojans return to Sicily's western coast near Eryx to commemorate the first anniversary of Anchises' death, transforming the site into a place of ritual remembrance. Aeneas declares nine days of games and sacrifices in his father's honor, including a ship race, footrace, boxing match, archery contest, and equestrian display, which foster unity among the weary exiles and echo Homeric traditions of heroic commemoration.[27] At Anchises' tomb—now a hallowed mound with an adjoining priest and sacred grove—Aeneas leads elaborate funeral offerings, pouring libations of wine, milk, and sacrificial blood while invoking his father's shade, a serpent's appearance signaling divine acceptance of the rites. This ceremony not only honors Anchises' mortal end but underscores his enduring role as a spiritual anchor for Aeneas' destiny, bridging the physical trials of the sea voyage to the epic's prophetic future.[27]

Appearance in the Underworld

In Book 6 of Virgil's Aeneid, Aeneas descends into the underworld guided by the Sibyl of Cumae, traversing the realms of the dead to reach the Elysian fields, where he reunites with the spirit of his father Anchises among the blessed souls.[28] Anchises, appearing youthful and radiant in this paradise of green valleys and eternal spring, recognizes Aeneas immediately and embraces him tearfully, expressing profound joy at their reunion after years of separation marked by Aeneas' wanderings.[28] This encounter underscores Anchises' enduring paternal bond, transcending death to offer solace and guidance to his son.[29] Anchises then leads Aeneas on a visionary tour of the Elysian fields, explaining the cosmic process by which souls of the virtuous are purified over a thousand years, cleansed of earthly impurities through cycles of punishment and reward, before drinking from the river Lethe to erase memories of their past lives and prepare for reincarnation into new bodies on earth.[30] This exposition highlights Anchises' role as an enlightened guide, drawing on Orphic and Pythagorean influences to illuminate the soul's journey toward divine harmony.[31] Transitioning to the famous Parade of Heroes, Anchises reveals a luminous assembly of unborn souls destined to embody Rome's future greatness, pointing out figures such as Silvius, the future king of Alba Longa; Romulus, founder of Rome; and a succession of kings and conquerors who will expand the empire.[32] Among them, Anchises emphasizes the Julian line, culminating in Augustus Caesar—born of the goddess Venus through Aeneas' lineage—as the ultimate ruler who will bring a golden age of peace, closing the gates of war and extending Roman dominion to the ends of the earth.[33] This prophecy reinforces Aeneas' mission to found a new Troy in Italy, framing Anchises' spectral counsel as a divine endorsement of Roman imperial destiny and his legacy as a prophetic advisor.[34] As the vision concludes, Aeneas and Anchises share an emotional farewell, with Anchises imparting final words of wisdom, urging Aeneas to honor his destiny and the piety of his people with the exhortation to "learn justice, you who rule the nations."[35] Tears flow as Anchises fades from view, leaving Aeneas inspired yet sorrowful, his father's posthumous guidance affirming the timeless depth of paternal insight in shaping heroic resolve.[36]

Accounts in Other Roman Sources

Ovid's Metamorphoses

In Ovid's Metamorphoses, Anchises appears in several episodes that highlight his role as a mortal linked to divine figures through his union with Venus, emphasizing themes of transformation, lineage, and mortality. In Book 9, amid discussions of rejuvenation following the restoration of youth to Iolaus by Hebe, Venus petitions the gods to renew Anchises' vitality, underscoring his status as her mortal lover and father of Aeneas, though Jupiter denies the request, affirming the limits of divine intervention even for figures tied to heroic lineages like those of Hercules.[37] Book 13 integrates Anchises into the wanderings of Aeneas after Troy's fall, portraying him as the aged father carried from the burning city by his son, who is identified as the offspring of Venus and Anchises, thus alluding to their divine-human affair as the origin of a transformative Trojan legacy.[38] This narrative weaves Anchises' presence with metamorphic motifs, such as the transformation of Anius' daughters into white doves—sacred birds of Venus—symbolizing divine favor and the perils of mortal-divine connections during Aeneas' voyage.[39] Ovid's style here blends epic journey with subtle pathos, evoking the fragility of family bonds amid change. Anchises' death is alluded to in Book 14 within the Sicilian context, where Aeneas honors his father's tomb near Mount Eryx with sacrifices at a temple to Venus Erycina, reflecting ongoing reverence for Anchises' legacy as progenitor of Rome's founders.[40] This culminates in Aeneas' own deification as Indiges after his victories, a transformation Venus secures through supplication to Jupiter, extending Anchises' mortal line into immortal Roman destiny and infusing the romance's pathos with triumphant irony.[41] Ovid employs humor-tinged divine interventions alongside poignant reflections on loss, distinguishing his metamorphic retellings from more somber epic accounts.

Classical Mythographers

In the Bibliotheca attributed to Pseudo-Apollodorus, Anchises is identified as the son of Capys (son of Assaracus) and Themiste, daughter of Ilus, thereby placing him within the Dardanian branch of the Trojan royal line.[42] He is described as having a dalliance with Aphrodite, who bore him two sons: Aeneas, the famed Trojan hero, and Lyrus (also called Lyros or similar variants in some manuscripts), who died without issue.[12] This account confirms the core elements of Anchises' parentage and divine liaison while introducing a minor variant on his offspring, diverging slightly from epic traditions that focus solely on Aeneas. The Epitome further notes that during the sack of Troy, Aeneas carried the aged Anchises on his shoulders to escape, and the Greeks spared them due to Aeneas' piety.[43] The Fabulae of Hyginus offers a concise genealogy, portraying Anchises as the son of Assaracus—a variant that compresses the lineage by making him a direct grandson of Tros—thus emphasizing his ties to the broader Trojan royal family descending from Dardanus.[44] It reiterates the affair with Venus (Aphrodite), who bore Aeneas and cautioned Anchises against revealing their union; when he boasted of it while intoxicated among companions, Jupiter struck him with a thunderbolt, causing his lameness and debility.[45] Some traditions in Hyginus suggest Anchises died a natural death rather than from the bolt, providing a rational variant on his affliction. The text also alludes to the Trojan family's survival through Aeneas' flight, linking Anchises to the post-war migrations without elaborate detail.[46] Servius' commentaries on Virgil's Aeneid seek to reconcile Greek and Roman versions of Anchises' lameness, attributing his physical weakness (inutilis and debilis) explicitly to the aftermath of Jupiter's thunderbolt, as per the Hellenistic tradition, rather than solely to advanced age as emphasized in the epic.[47] This interpretation bridges the Homeric portrayal of a vigorous youth struck for hubris with Virgil's depiction of a frail elder carried from Troy, underscoring Anchises' piety and endurance as a unifying motif across sources.[48] Late antique texts, such as Dionysius of Halicarnassus' Roman Antiquities, rationalize Anchises as a historical figure within the Trojan royal house, positioning him as great-grandfather to Remus (founder of cities named after Capys and Anchisa) and ancestor to Aeneas, whose migration to Italy is presented as a factual event founding Latin settlements like Alba Longa. This euhemeristic approach strips mythic elements, treating Anchises' lineage as a verifiable link in the chain of Trojan refugees establishing Roman origins, thereby integrating him into a pseudo-historical narrative of ethnic migrations.[49]

References

  1. http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0138%3Ahymn%3D5
  2. http://classics.mit.edu/Virgil/aeneid.html
  3. Anchises (Greco-Roman character) - CONA Iconography Record
  4. The Internet Classics Archive | The Aeneid by Virgil
  5. Introduction | Dickinson College Commentaries
  6. The Internet Classics Archive | The Aeneid by Virgil
  7. The Internet Classics Archive | The Aeneid by Virgil
  8. Meaning, origin and history of the name Anchises
  9. https://www.theoi.com/Text/Apollodorus3.html#12
  10. https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3AgreekLit%3Atlg0012%3Atlg001%3A20.215
  11. https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0134%3Abook%3D13%3Acard%3D429
  12. APOLLODORUS, THE LIBRARY BOOK 3 - Theoi Classical Texts ...
  13. LacusCurtius • Homeric Hymn to Aphrodite
  14. Homeric Hymn to Aphrodite - The Center for Hellenic Studies
  15. https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0137%3Ahymn%3D5%3Acard%3D286
  16. https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0137%3Ahymn%3D5%3Acard%3D218
  17. Iliad 6.201: Did Bellerophon Wander Blindly?
  18. https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0137%3Ahymn%3D5%3Acard%3D256
  19. https://www.theoi.com/Text/Apollodorus3.html#3.12.2
  20. HOMER, ILIAD BOOK 20 - Theoi Classical Texts Library
  21. Homer (c.750 BC) - The Iliad: Book XIII
  22. HOMER, ILIAD BOOK 13 - Theoi Classical Texts Library
  23. Homer (c.750 BC) - The Iliad: Book XX - Poetry In Translation
  24. Homeric Iliad - The Center for Hellenic Studies
  25. VIRGIL, AENEID BOOK 2 - Theoi Classical Texts Library
  26. VIRGIL, AENEID BOOK 3 - Theoi Classical Texts Library
  27. VIRGIL, AENEID BOOK 5 - Theoi Classical Texts Library
  28. http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.02.0055%3Abook%3D6%3Acard%3D679
  29. http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.02.0055%3Abook%3D6%3Acard%3D684
  30. http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.02.0055%3Abook%3D6%3Acard%3D703
  31. http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.02.0055%3Abook%3D6%3Acard%3D724
  32. http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.02.0055%3Abook%3D6%3Acard%3D752
  33. http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.02.0055%3Abook%3D6%3Acard%3D791
  34. http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.02.0055%3Abook%3D6%3Acard%3D807
  35. http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.02.0055%3Abook%3D6%3Acard%3D851
  36. http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.02.0055%3Abook%3D6%3Acard%3D893
  37. Ovid (43 BC–17) - The Metamorphoses: Book 9 - Poetry In Translation
  38. Ovid (43 BC–17) - The Metamorphoses: Book 13
  39. OVID, METAMORPHOSES 13 - Theoi Classical Texts Library
  40. Ovid (43 BC–17) - The Metamorphoses: Book 14
  41. Metamorphoses (Kline) 14, the Ovid Collection, Univ. of Virginia E ...
  42. https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0022%3Abook%3D3%3Achapter%3D12%3Asection%3D2
  43. APOLLODORUS, THE LIBRARY EPITOME - Theoi Greek Mythology
  44. https://topostext.org/work/206#94
  45. Hyginus: Fabulae - The Latin Library
  46. HYGINUS, FABULAE 1-49 - Theoi Classical Texts Library
  47. https://topostext.org/work/548#2.647
  48. https://www.perseus.tufts.edu/hopper/text?doc=Servius+2.+647
  49. DIONYSIUS OF HALICARNASSUS, Roman Antiquities, Volume I
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