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Rise of odysseus
Rise of odysseus
The aeneid and the theme of fate essay
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When discussing the fate of Aeneas, a thought provoking question is posed that is commonly debated. If Aeneas is commanded by fate, does he have free will? It is important to approach this question with a solid understand of fate. There are two common sides to the debate of whether Aeneas had free will or not. One view believes Aeneas had no choice but to follow his destiny because he was commanded by fate, and prophesied to found the race that will one day build Rome. The other side states Aeneas did indeed have free will, and even though his fate was set, room is available within his fate for events to change. One can argue Aeneas makes some of his own choices, but no particular detail of his life is untouched. Destiny determines that the Trojans will found a city in Italy, but it does not stipulate how that will happen. This is where room is left for free will. After much research and considering the views of many commentators and the proof they showed, the answer can simply be found by going back to the text of The Aeneid.
Camps states both sides of the free will debate in more detail. One side believes Aeneas was presented as being ordered, directed, and reminded from above through prophets and dreams. Because of this he is sometimes felt by the readers to be directed by powers outside himself, and with no character of his own. The other side states that while Aeneas is ordered by a powerful authority, he is not forced, and it is exactly the situation that his will is free and his choices his own that differentiates his circumstances from that of other characters in the story whose wills have stopped to be their own because outside forces have taken them over. Adding a little to these two sides Duckworth considers Vergil’s ...
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... 1969. Print.
Duckworth, George E. "Fate and Free Will in Virgil's ‘Aeneid.’” The Classical Journal 51.8 (1956): 357-64. JSTOR. Web. 7 Mar. 2014.
"Fate." The Oxford Classical Dictionary. Ed. Simon Hornblower and Antony Spawforth. 3rd ed. Oxford: Oxford University Press, 2003. Print.
Matthaei, Louise E. “The Fates, the Gods, and the Freedom of Man's Will in the Aeneid.” The Classical Quarterly 11.1 (1917): 11-26. JSTOR. Web. 6 Mar. 2014.
Tracy, H. L. "'Fata Deum' and the Action of the 'Aeneid'" Greece & Rome 11.2 (1964): 188-95. JSTOR. Web. 19 Apr. 2014.
Virgil. The Aeneid. Trans. Robert Fagles. New York: Penguin, 2008. Print.
Williams, Gordon Willis. Technique and Ideas in the Aeneid. New Haven: Yale University Press, 1983. Print.
Wilson, C. H. "Jupiter and the Fates in the Aeneid." The Classical Quarterly 29.2 (1979): 361-71. JSTOR. Web. 19 Apr. 2014.
The idea that one’s destiny is already determined is both comforting yet brings dismay because it leaves a feeling of powerlessness which is fine for the lazy but painful for the proactive. This idea is surely a failure among principles but even so the role of fate is not completely limited to these terms and ideas. Fate in the book was seen more as a mission that Aeneas had in life, and it would only happen on his obedience to his tasks. This type of belief that “actions determine fate” is actually quite healthy for a society to follow. During Aeneas’ journey there were several times that he faced difficult temptations that tested his obedience
Prometheus Bound is quite different from other tragedies in that it is peopled entirely by gods. The play focuses on the story of Prometheus, and we have versions of this myth in Hesiod's famous works. There is reason to think that the author of Prometheus Bound was not only acquainted with Hesiod's version but actually drew on Hesiod directly in this play. This essay therefore aims to establish in what ways the author of Prometheus Bound seems to have drawn from Hesiod's version of myth, in what ways he has diverged from it, and what reasons he might have had for making these changes and innovations. This might therefore highlight any particular emphasis or purpose of Prometheus Bound and what its author might have been trying to get across. Though there is not space in this essay to discuss the problems of attributing this play, it must be recognised that this ambiguity of authorship and dating makes it even more difficult than usual to look at views and purposes behind the play.
Aristotle argues that friendship is a vital part of life. It serves not only as a means to bond individuals together, but also a necessity in achieving overall happiness. Aristotle comments on the various types of friendships that exist, and the role they each play in society. He explains three overarching types; utility, pleasure, and complete friendship. Yet, with family, friendship is different than it is with companionship. As Aristotle states in his piece, Nicomachean Ethics on friendship in families, “they all seem to depend on paternal friendship” (Aristotle, 1161b18). In The Aeneid, Aeneas and Anchises’ relationship, perfectly embodies this. The father son bond does not distinctly resemble one of the three types, rather it is a friendship in of itself; a paternal friendship.
Virgil. “The Aeneid, Book IV”. The Norton Anthology of Western Literature. 8th ed. Vol. 1. New York: W.W. Norton, 2006. 974-95. Print.
In Book I, we learn that Aeneas will be facing many obstacles on his journey because Juno (Hera) “in her sleepless rage” does not favor him (1.7). An issue Odysseus also had to deal with. The difference here is, unlike Odysseus who has angered Poseidon by blinding his son, Cyclops, Aeneas has not done anything to provoke this rage. Juno holds a grudge against Paris for not choosing her in a beauty competition against Minerva (Athena) and Venus, “that suffering, still rankled: deep within her, / Hidden away, the judgment Paris gave” (1.39-40). She also knows what is to come of Carthage, “That generations born of Trojan blood [Aeneas] / Would one day overthrow her Tyrian walls,” a city “[Juno] cared more for…/ Than any walled city of the earth” (1.31-32, 24-25). We know that Aeneas is set to build Rome so she will try her hardest to make him fail on his journey. In the case of Odysseus, Athena interc...
In Sophocles ' Oedipus the King, the themes of fate and free will are very strong throughout the play. Only one, however, brought about Oedipus ' downfall and death. Both points could be argued to great effect. In ancient Greece, fate was considered to be a rudimentary part of daily life. Every aspect of life depended and was based upon fate (Nagle 100). It is common belief to assume that mankind does indeed have free will and each individual can decide the outcome of his or her life. Fate and free will both decide the fate of Oedipus the King.
Since the beginning of time, man has clung to the notion that there exists some external force that determines his destiny. In Grecian times, the epic poet Hesoid wrote of a triumvirate of mythological Fates that supposedly gave "to men at birth evil and good to have". In other words, these three granted man his destiny. Clotho "spun the thread of life", Lacheis distributed the lots, and Atropos with his "abhorred shears" would "cut the thread at death"(Hamilton-43). All efforts to avoid the Fates were in vain. In every case their sentence would eventually be delivered. And it appears that once the Fates' ballot had been cast, the characters in Greek myths had no chance for redemption. One must wonder if man, like the Greeks portrayed, has any real choice in determining how he lives.
In Virgil’s The Aeneid, a Trojan man, named Aeneas, flees Troy after its destruction at the hands of the Greeks. Aeneas is destined to sail to Italy and found Rome, along with his companions, the fellow surviving Trojans. Despite this predetermined fate, throughout the story of The Aeneid, Aeneas seems to deal with obstacles which prevent him from making his way to Italy, and therefore prevent him from his destiny of founding Rome. Aeneas, at certain points in the narrative, is prepared to renounce his destiny and settle in places besides Italy and therefore not found Rome. Aeneas, in these moments where he strays from assigned path, seems to be displaying free will in that he is able to not complete his assigned task of founding Rome. The
Long, A.A. & Sedley D.N. The Hellenistic Philosophers. Trans. Long & Sedley. Cambridge: Cambridge University Press, 1987.
Grene, D., and Lattimore, R., eds. ?Antigone? and ?Prometheus Bound.? Greek Tragedies: Volume 1. The University of Chicago Press: Chicago, 1991. 178-232, 65-106.
... wife and home as well as his place in Carthage in the name of the gods, in the name of a quest that does not directly benefit him. From this pursuit, he does not stand to gain spoils, and the most that could be said of his fame would be drawn from his descendents. It is this moral stance, this understanding of universal placement, of purpose, that sets Aeneas apart from other heroes.
When Virgil was writing the Aeneid he gleaned his theory from Greek and Roman mythology. An example of this is Charon, the...
In English literature and Greek mythologies fate and free will played colossal responsibilities in creating the characters in the legendary stories and plays. The Greek gods believed in fate and interventions, predictions of a life of an individual before and after birth which the individual has no control over their own destiny. Free will and fate comingle together, this is where a person can choose his own fate, choose his own destiny by the choices the individual will make in their lifetime. According to Merriam-Webster Dictionary, the definition of free will is the “freedom of humans to make choices that are not determined by prior cause of divine intervention”. Fate and the gods who chose their destinies directed Gilgamesh, Oedipus and Achilles.
... attempts they do just the opposite. With Venus’ many interventions, Aeneas is prevented from making mistakes and is guided to his fate, from not killing Helen [book 2] to leaving behind the old and the weak for Italy [book 4] . He is shown enough times to be the puppet of their play: from obeying the will of the gods while enduring the wrath of other gods, all this in order to set the wheels in motion for the far off future Roman race. However, there are also times when he is also shown to be exerting his won free will. For example, in book 12, killing Turnus when he is begging for mercy, something not heroic and which Susanna Braund debates the positive and negative aspect of in her essay on Virgil and the Meaning of the Aeneid [1.17-18]. nonetheless, this act demonstrates that even the gods and the fates require his cooperation to fulfil his destiny.
Aeneas is destined to sail to Italy and find the great empire of Rome after the destruction of Troy. His fate was prophesied by Jupiter, the father of men and Gods. Jupiter reassures Venus, the mother of Aeneas, who is worried that the Trojans will get destroyed at sea. Jupiter says, “Aeneas will wage a long, costly war in Italy, crush defiant tribes and build high city walls for his people there and found the rule of Law” (1.314-317). Then two of his descendants, Romulus and Remus, will then find Rome, the mightiest empire in the world. Aeneas cannot be any more honest with Dido. The fates had deemed his to find Rome and there is no stopping him from doing so.