αὐτὰρ ὃ εἴδωλον τεῦξ’ ἀργυρότοξος ᾿Απόλλων
αὐτῷ τ’ Αἰνείᾳ ἴκελον καὶ τεύχεσι τοῖον,
ἀμφὶ δ’ ἄρ’ εἰδώλῳ Τρῶες καὶ δῖοι ᾿Αχαιοὶ
δῄουν ἀλλήλων ἀμφὶ στήθεσσι βοείας
ἀσπίδας εὐκύκλους λαισήϊά τε πτερόεντα.
“Then silver-bowed Apollo made an eidolon
Which was similar to Aeneas and armed in that way,
And the Trojans and shining Achaeans were struggling
Over the eidolon, striking around their chests
Their oxhide well-rounded shields and their winged light ones*.”
Schol. Ad Il. 5.449-50b
[“but he made an eidolon] On the one hand, the eidolon represents the entire framework of the cosmos which is the model of everything as it truly is when crafted by the generative gods, but beforehand by Helios, who is the lord of all that is born and seen.
The eidolon is nothing less than Aeneas, the son of Aphrodite and Trôos, which was the first native beauty. For all beauty comes from Aphrodite, around which the fundamental material of the soul does not depart when it is pressed.”
[but he made an eidolon]: [he did this] in order that the Trojans might fight more bravely because they want to save the body.”
Here is Edward Butler’s translation from his comment, taking pains to bring sense to it from Platonic traditions:
“The eidôlon on the one hand is taken to be the fabrication of the cosmos, which is the impression of Real Being arranged by all the encosmic Gods, while on the other hand, that which is previously [arranged] by Helios, who is the ruler of all that is generated and visible. Nor is the eidôlon any less Aeneas, being the son of Aphrodite and of Trôs, who is the indigenous beauty; for all beauty is from Aphrodite, about whom the more material of the souls do not cease to clash with one another.”
ex. αὐτὰρ ὁ εἴδωλον<—τοῖον>: εἴδωλον μὲν ἄκουε πᾶν τὸ δημιούργημα τοῦ κόσμου, ὅπερ τύπος ὂν τοῦ ὄντως ὄντος ὑπὸ πάντων μὲν τῶν ἐγκοσμίων θεῶν κοσμεῖται, προηγουμένως δὲ ὑπὸ τοῦ ῾Ηλίου, ὅς ἐστιν ἡγεμὼν παντὸς γεννητοῦ τε καὶ ὁρατοῦ. οὐδὲν δὲ ἧττον Αἰνείου ἐστὶ τὸ εἴδωλον, υἱοῦ ᾿Αφροδίτης καὶ Τρωός, ὅ ἐστι τὸ ἐγχώριον κάλλος· πᾶν γὰρ ἐξ ᾿Αφροδίτης κάλλος ἐστι, περὶ ὃ αἱ ὑλικώτεραι τῶν ψυχῶν οὐκ ἀπαλλάσσονται συντριβόμεναι. b(BCE3E4)T
ex. αὐτὰρ ὁ εἴδωλον τεῦξε<—τοῖον>: ἵνα φιλοτιμοτέρως μάχωνται Τρῶες τὸ πτῶμα σῶσαι θέλοντες. b(BCE3E4)T
Strangeness here: (1) What in the world is going on in the first scholion? I think it is an allegorical reading of the passage, but still.
(2) Is the scholion providing a different father for Aeneas?
There was also an eidolon for Helen.