Parker 1

Robert Parker

204289807

Classics 20, Winter 2017

Michael Rocchio 1I

A Decision To Save Rome From Itself

After cancelling a surrender offered by Quintus Sulpicius, rousing the Roman army, and

defeating the Gauls from the city gates in an event momentous enough to be known as the

second founding of Rome, Camillus found himself with the task of saving his city once again,

now in a time of peace (Livy ch 5 book 49). The discussion is whether to leave Rome in its

dilapidated condition and move to Veii, or to rebuild. Camillus believes they should rebuild, and

makes a historic speech to a meeting of plebs stating his case, which evokes the same values

considered by Aeneas when leaving Troy to embark on Romes original founding. The Romans

are religiously devoted people, with strong and significant ties between their religion and their

many sacred locations, and a brave and proud group descended from those who would prefer to

die than to forsake their homeland. Because of these characteristics, the Romans cannot leave for

Veii without disgracing themselves before both their gods and their ancestors.

Because of the ubiquity of religious omens and divine appearances in the story of Romes

founding, and the inescapable connection between rituals and their locations in contemporary

Rome, Camillus is correct to argue that leaving Rome would disrespect its history and its most

honored religions offices. In the first major event in Romes origin story, Aeneas and his family

make the decision to flee the burning city of Troy because of the appearance of Venus to Aeneas

and subsequent religious omens (Verg. A. 2.590-592, 680-694). While these actions spur the

departure of the family, the settlement at Lavinium, and the founding of Rome, they are far from

the only religious occurrences in this mythological epic. Venus appears to Aeneas multiple times,

omens are frequently recognized and interpreted, and Junos storms direct the path of the Trojan
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refugees. Religion is the main motivating factor in the Aeneid, suggesting that the city of Rome,

the history of which is closely tied to that of Aeneas, is destined to be as it is. No disturbance or

setback could shake the founders determination to their cause, and they have this determination

because they are agents of the gods. Living 1,000 years later, in a recently sacked but overall

flourishing Rome, the citizens have the founders to thank for their wellbeing, lives, and sense of

identity. Because the early history of the ancestors of Rome is so entwined with religion, the

Roman citizens have the gods to thank as well. This thanksgiving takes the form of building

temples, worshiping household idols, and performing rituals, and is closely linked with the

fortunes of the Roman people (Liv. 5.51). When Camillus leads the Romans to defeat the Gauls,

or rather, when the gods [give them] back victory (Liv. 5.51), his first act is to have the ruined

shrines rebuilt and purified (Liv. 5.50). While household idols are portable, temples are not, and

rituals are often associated with a given location. Because of this, the religious practices of Rome

are closely tied to Rome itself buildings, soil, rivers and all. In (Livys account of) Camilluss

words, there are as many days fixed for religious ceremonies as there are places in which they

are performed (Liv. 5.52). Camilluss argument here is that because so many religious practices

depend on their locations, the citizens should stay in Rome to avoid angering the gods. The

warrant of this argument is that the Romans will prioritize what they perceive as their religious

duties and that at least some of their many religious practices cannot be properly performed

outside of Rome. The first assumption is valid given the important role of religion in the Aeneid,

and the importance of this history to the people of Rome. The second assumption, Camillus

defends logically, citing examples of rituals and offices that have not moved or cannot move

location for reasons of religious integrity, even when they are rituals performed by a conquered

neighbor (Liv. 5.53). This defense holds. If even Alba Longas ceremonies are held in their

proper locations, Romes must be as well. Considering the multitude of ceremonies and rituals

Romans have implemented, moving Rome to Veii would impose a drastic inconvenience on
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some of the most respected members of its society. When Camillus mentions Dialis, the priest of

Jupiter, and the Vestal Virgins (Liv. 5.52), he appeals to the Romans sense of duty to the gods

and their fellow citizens. Assuming the Romans are as pious as has Camillus implies, not only

must the Vestals remain in Rome to avoid abandoning their patron goddess, but the Romans

similarly are duty-bound to remain in Rome to avoid abandoning their Vestals.

If the Romans value the bravery, resolution, and commitment to state that is demonstrated

by their ancestors in the Aeneid, they must stay in Rome and rebuild their city rather than fleeing

a daunting task. At this point, even in its current condition, Rome is victorious. The army has

turned away the Gauls, the citizens are safe, and the Capitol and Citadel are intact (Liv. 5.53), in

stark contrast to Troy as presented in the Aeneid. The city inflamed, buildings leveled, and open

warfare in the streets were the conditions from which Aeneas and his family fled (Verg. A. 2.310-

313). Even here, Aeneass first reaction is to stay and fight (Verg. A.2.317). His father

demonstrates a particularly strong connection to their homeland, saying he [can] not live past

Troys extinction (Verg. A. 2.637) and is only convinced to leave after two religious omens

(Verg. A. 2.680-694). Even Creusa volunteers to die rather than to flee (Verg. A. 675). The

ancestors of Rome do not take their decision to flee lightly, and would not approve of their

descendants fleeing Rome under such dramatically less dire circumstances. Camillus recognizes

this, and appeals to the Romans citizens senses of pride and shame when being compared to

their ancestors, the refugees and shepherds who built Rome from scratch (Liv. 5.53). This is

taken further as Camillus considers the historical context of the situation, claiming that to move

from a city in ruins would be a source of shame and humiliation for the Roman descendants

(Liv 5.53). The Roman people must have inherited some of pride and attachment to homeland of

Romulus, Aeneas, and Anchises, and take Camilluss appeal very seriously. If Aeneas traveled

from Troy to Carthage to Italy with dedicated intention of founding this city, the Romans owe it

to him not to abandon it save a situation like that which forced him to leave Troy. To move to
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Veii would be the easy way out, an option inconsistent with the bravery and devotion from which

the Romans have descended. While Romes origin story supports Camilluss argument by

imploring citizens not to disappoint their ancestors, his mature historical assessment motivates

citizens to stay by reminding them that they are part of something much more significant than

their own whims and conveniences. It is prophesied in the Aeneid that Rome will become a

historical superpower (Verg. A. 2.779-784), and whether or not Camillus knows of this prophesy,

his assessment of Rome a large city for its age, superior to its neighbors (Liv. 5.54), emphasizes

what a waste it would be to let Rome lie in ruin. What is unsaid but surely considered by

Camillus and his audience is how important it would be for Romes legacy to restore the city

triumphantly after coming so close to capture and destruction. While retrospect proves Camillus

right, Romes accomplishments and legacy of pride make leaving the city an impossible

proposition to accept for any citizen concerned with the past or future.

Just as Aeneas and Anchises refuse to leave Troy until prompted by the gods, so must the

Roman people resolve to rebuild their city if they are to maintain any semblance of their identity.

Even if their religious facilities could be transported with ease, the citizens up to this point have

accomplished and built too much in too short a time to justify abandoning their partly damaged

homeland for something that is not theirs. The Romans as a population pride themselves on

devotion and loyalty to their gods and ancestors, which are as much a part of being Roman as

actually living in Rome. With these values in their hearts, and the help of a skillfully timed

religious omen, the citizens begin to haphazardly rebuild their city (Liv. 5.55). The result is not

perfect, but the dogged dedication and resilience with which it is built embodies well what it

means to be Roman.