In the governance of any civilization, virtue is not only a preferable characteristic of the ruler or rulers, but is necessary. Of the virtues, perhaps the two most intrinsically necessary for political decisions are justice and clemency. These virtues are significant to a government simply because they are the foundation of civil law, and if they are not exercised correctly, there may be a collapse of civil law and civilization itself, but if they are exercised correctly, civilization will thrive. An example of both the collapse and flourishing of civilizations is shown in Virgil's Aeneid, represented by Troy and Rome respectively. In order to prevent the fall of the newly formed civilization that Aeneas is attempting to create, Aeneas must understand exactly how to use both of these virtues most effectively to govern his people, so that his civilization may not fall like Troy. Through his experiences and observations in Carthage, Sicily, Hades, and on the battlefield, Aeneas learns impartial justice and tender clemency, both vital to making political decisions, and gains the wisdom to determine which of these to use in making decisions. choices in unique political circumstances. Say no to plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get an original essaySuch an observation about the balance between justice and clemency is shown when Aeneas travels to the underworld and observes through Rhadamanthus what it means to be impartial in one's judgments. Rhadamanthus is given the authority to determine the eternal punishment of souls who were miserable in their previous lives: “This kingdom is under the iron rule of the Cretan Rhadamanthus. He sentences. He listens and makes souls confess their crooked ways...” (6. 762-764). Thus, the Sibyl explains to Aeneas the punishments of every delinquent they come into contact with because of the evil things they had done while on earth, but she is unable to articulate every possible offense for Aeneas's benefit because they have little time. The journey into the underworld is meant to locate Anchises and the subsequent conversation with him to deepen Aeneas's understanding of the fate of Aeneas' line, but this journey through the sill of evil also serves Aeneas in his understanding of impartial justice. The journey allows him to get an inside look at how the gods themselves administer impartial justice through eternal punishment and anguish using agents such as Rhadamanthus and Tisiphone. The condemnation of souls to eternal pain shows Aeneas the importance of impartial justice when it is a duty, both to the gods and to those who live virtuously, to demand such justice. An example of Aeneas impartially exercising such duty to the gods is in his following the will of Jupiter in Carthage leaving his love, Dido, for his destiny to found Rome. When Jupiter makes it clear that his will is not for Aeneas to remain in Carthage with Dido, but rather to travel elsewhere to found Rome, Aeneas heartbreakingly complies. In his explanation of his departure to Dido, Aeneas shows his true impartiality in his decision-making abilities: “I do not sail to Italy of my own free will” (4. 499) Aeneas does not want to sail to Italy, but would prefer to stay in Carthage with Dido, but he understands that leaving is the right decision because it is Jupiter's will, so he does so, even after Dido explodes in a fit of anger and begs Aeneas to stay. Aeneas's impartiality, even in conflict with his own self-interest, should indeed inspire confidence in the reader's imagination regarding the potential excellence with which Aeneas will rule the city of Rome. While the previous example illustrates justice through theAeneas's duty to the gods, the final battle between Aeneas and Turnus, in which Aeneas kills Turnus, serves as a testament to Aeneas's justice through his duty to his virtuous fellow men. This is because while Turnus' killing of Pallas is justified, as Turnus and Pallas are fighting on opposite sides of the battlefield, his excessive arrogance after killing Pallas is not only unjustified, but impious when he tells the Arcadians, note well and tell Evander what I say: In that state I send Pallas back. And I fully recognize what honor graves confer, what consolation comes from burial. It will be no small price he will pay for having welcomed Aeneas." (10. 685-690). Subsequently, Turnus takes Pallas's belt as spoils of war. Both of these actions taken by Turnus after Pallas' death represent Turnus' wickedness and the need for Turnus to be brought to justice, provoking King Evander and Aeneas, Turnus has done an injustice to them and those who fight with them, and at the same time he has done an injustice to the gods for taking Pallas's belt in a act of impiety final battle between Aeneas and Turnus, once Turnus is wounded and begs for mercy from Aeneas, Aeneas originally plans to spare Turnus This changes as soon as Aeneas sees Pallas's belt worn by Turnus, as it reminds Aeneas of the wickedness and Turnus' impiety As a result of Turnus's actions against King Evander through the killing of Evander's son and Evander's subsequent provocation, as well as Turnus' impiety over Pallas' body, Aeneas kills Turnus. This demonstrates Aeneas' willingness to exact justice in a similar way to Rhadamanthus. However, while Rhadamanthus allows people to be accountable for their transgressions through confession of crimes before their punishment, Aeneas does not even allow Turnus' admission of guilt and repentance. Instead, he demands punishment immediately. This fits Turnus' crimes though, as Turnus reveals his true nature to Aeneas through his message to King Evander, and any apology offered by Turnus would simply be for the sake of his own life, rather than out of sincere contrition for that which he did. This serves as an example of Aeneas fulfilling his duty to his virtuous companion, King Evander, and shows the excellence with which Aeneas will rule in his ability to be punitive as a ruler. Another example of the excellence that Aeneas possesses in governing his people is Aeneas's excursion to Sicily, as he shows the reader the ability to use clemency, in this case, towards the women who attempt to set fire to the Trojan ships. Due to Iris' deception, the Trojan women attempt to burn the Trojan ships in a ploy to remain on the relatively peaceful island of Sicily. Iris causes the women to go into a frenzy: "Come, everyone, set fire to those infernal ships with me!" (5.821-822). Aeneas, after dealing with the burning ships, could have punished the disobedient women in the same way that Odysseus punished the treacherous women of his own house and had them executed or simply beaten. However, after careful consideration, the reader can easily understand that taking such an action could lower the morale of the hopeful band of Trojans to a dangerous level. Aeneas, however, decides to use clemency in sentencing the women, and does not punish them at all, but rather allows them to remain in Sicily together with the wounded, to free themselves from any other harassing conduct without lowering the morale of the crew. One might assume that this action is not Aeneas's leniency at all, but rather his casting aside those he does not wish to keep on board. This position is not feasible, since it does not leave them in one.