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tracks, disguising movements, laying stratagems and generally forestalling their
opponent‟s designs (Polybius, Hist., 3.87.6; 3.89.3; Cicero, De Div. 1.30).
Wiseman‟s interpretation that homage to Mens yielded quicker results through Fabius
Maximus‟ policy of delay rather than waiting for a new generation of wiser fighters to
grow up reads the establishment of cult to Venus Erycina as responding to a need for
Roman procreation. 174 It may also be read as a response to the Hannibal-Hercules
psychological threat because it reminds everyone at Rome that, since the end of the First
Punic War and the transfer of Sicily to a Roman province, this powerful goddess
supported Roman interests; a message that may well have filtered back to Carthage.
The Punica offers a different interpretation to Wiseman for measuring the success of
investment in this cult because Hannibal and his men are represented as irretrievably
weakened by Venus and her army of cupids during their sojourn in Capua. The goddess
will wreak revenge on Hannibal for his impious assumption that he is divinely
protected.
Silius Italicus illustrates the wide gulf of difference between Hannibal and Hercules
in a number of ways, one of the first being Hannibal‟s destruction of Saguntum, a town
founded by Hercules in Punica 2. Hence, where Hercules is constructive, Hannibal is
destructive, and to add to insult to injury, Hannibal cheekily offers booty taken from
Saguntum to Hercules‟ shrine at Gades (Pun. 3.14-44). Another illustration of the
superficiality of the connection between Hannibal and Hercules (and Alexander) is
through the oracle of Ammon in Egypt. Bostar‟s journey to consult the oracle at the start
of the Punica 3 is mirrored by his return with its prophecy toward the close of the book
(Pun. 3.1-5; 3.647-714). The oracle‟s prophecy is misinterpreted by Hannibal‟s
appropriately named seer, Bogus, and Hannibal‟s subsequent actions are predicated on
this misguided belief. Silius reassures his audience because the „real‟ prophecy for the
outcome of the war, voiced by Jupiter to Venus, is juxtaposed against Bogus‟
misinterpretation (Pun. 3.557-630). 175 Spencer 176 argues that Juvenal‟s representation of
Hannibal as Alexander‟s equally doomed alter ego (Sat. 10.133-73) is derived from
Livy‟s treatment of Hannibal but it may equally respond to the representations such as
this one of Hannibal in the Punica.
174 Wiseman, 2004, 164.
175 Feeney, 1991, 304 notes this scene of Jupiter comforting Venus echoes Jupiter‟s first appearance in
Vergil‟s Aeneid (Aen. 1.223-96).
176 Spencer, 2002, 157.
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