The Aeneid is qualifiedly Augustan. It does not suppress the problems of Augustus’ rise. It foregrounds human tragedy within the range of events in suspension, fortunae, though these cannot impede providential World Fate. Dido and Turnus make choices against fate that are up to them; the fact of fate’s providence makes these and other tragedies even more cruel. Virgil combines the Stoic concept of cosmic fate with the contemporary view that the Roman empire was coterminous with the inhabited world, and he innovatively adds that Rome’s universal fate is Stoically providential. He complicates that model with his emphasis on the human tragedy involved in Rome’s establishment. Rather than being Augustan or anti-Augustan, the Aeneid is realistic in its acceptance of the problems of Augustus’ rise and guardedly optimistic chiefly because of Virgil’s independent didacticism for Augustus. He presents as exempla for Augustus Hercules and Aeneas, though the latter’s defective inclemency to Turnus is meant to encourage Augustus’ well-advertised exercise of clemency. Anchises’ words at Aeneid 6.851–3 have a special didactic application to Augustus: ‘tu regere imperio .... memento’.