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The odyssey iliad and the aeneid
The odyssey iliad and the aeneid
Comparison between the Aeneid and the Odyssey
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Virgil’s The Aeneid, to this day, remains one of the most influential epics to ever grace the merciless limitations of manuscript, inspiring, in pop culture as well as literature, an onslaught of themes, mythology, values, and the general sense of what a hero must be-or do- in order to overcome the obstacles of the gods and man. Written somewhere between 29 and 19 BC, consisting of twelve books (although never completely finished), The Aeneid takes us through the turbulent journeys and prophesied triumphs of Aeneas, a warrior and man bound by piety and destiny. Like usual, in every great epic, there are many battles: heads gashed open and gore galore; however, to say that this master piece is just for men would be atrocious, considering that Venus, Aeneas’s mother (the goddess of hunt, extremely beautiful), plays a major role in the book from beginning to end, but, although women are portrayed as a symbol of strength (most of the time, at least), one cannot ignore the invocation to the muse at the very beginning: “I sing of arms and of the man” (3). Through the wars, travels, monsters, and grief that awaits our protagonist, I feel that the relationship between Aeneas and Dido, the queen of Carthage, holds special relevance in my life, for I have loved and lost as well, but one thing may surprise you, I have seen it through the eyes of Dido, not Aeneas. Fortunately, for me, I didn’t have to sacrifice myself, but I did learn to love, relish it, and then, sadly, let it go.
Early in the beginning of the poem we see Aeneas, surrounded by blood thirsty Greeks, trying to save his family-fighting as well-and, after an apparition of Hector pleas with him to leave, eve...
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...er allowing his life to interfere with his destiny, if indeed he truly believed in it, for judging by his master piece, I must simply believe that he, in all of his expert wisdom on battle and virtue, failed to understand the complications of love and passion. As a man who has lost much, constantly pondering the ambiguity of love, I cannot deny that the road to happiness is a long, uncertain path, but, just like my loss of companionship, I can’t help but to think what would have happened if Aeneas would have just forsaken his path and cradled Dido until the grave, yet one cannot deny the fate of passion, in all of its uncertainties and unseen truths.
Works Cited
Virgil. The Aeneid. London: Penguin, 1991.
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
As the souls await reincarnation, they resemble “bees in tranquil summer meadows / Who move from bud to vivid bud and stream / Around white lilies--the whole field whirs loudly” (VI,707-9). Much like his reaction to the bustle of Carthage, Aeneas is “enthralled” by the scene (VI,710). However, the aimless group of souls sharply contrasts with the organized, dedicated citizens of Carthage. Without a purpose or leader guiding them, the souls simply “whir” aimlessly awaiting rebirth. Perhaps this lack of purpose provides an answer to Aeneas’ inquiry as to why these souls wish to return to the land of the living (IV,719-20). Just as bees cannot prosper without belonging to a hive, the souls of men demand they be a part of an enterprising, organized community. Thus, Virgil concludes that men long for the kind of organized society bees have, strengthening his contention that individuals find purpose in belonging to the
Though it is easier to consider The Aeneid as a work which clearly defines the roles of man and woman, with men upholding traits of stability, rationality, and containment of oneself, with the women acting irrational and without jurisdiction, this is not quite the case. Gender is not quite the cookie cutter structure one is accustomed to, instead it acts as a much more complicated force within the interactions of the characters. The masculine and feminine become combined within individuals, blended to the point where perhaps sometimes understanding a character is far more complicated than knowing whether it is a 'he' or'she'. Virgil connects femininity with hysterical passion and masculinity, an accomplished restraint of self. Due to this, women are often the conflict makers and men the solvers.
At the orders of Jupiter, Mercury is sent down in Book Four of the Aeneid to remind Aeneas of his true fate for Aeneas had fallen in love with Dido and was content to stay in the fertile lands of Carthage, The messenger god mocks and scolds Aeneas for forgetting his duties, especially to his son, Ascanius. As a result of this, Aeneas finally decides to leave Dido and depart Carthage, although he fears losing the queen’s love and her wrath. This demonstrates that he is incredibly pious (as to choose the wishes of the gods over his own love) and that he is noble for attempting to leave Dido as gently as he can. In addition, he displays his admirable hero qualities and commitment to paternal duty in this section.
Initially Virgil invests in Dido and Camilla the potential to be great leaders. He describes Dido as a great stateswoman. She rules her city as a female-King, overseeing its building and preparing it for war. Venus relates to Aeneas how... ... middle of paper ... ...
“I was obliged to memorize the wanderings of a hero named Aeneas, while in the meantime I failed to remember my own erratic ways. I learned to lament the death of Dido, who killed herself for love, while all the time, in the midst of these things, I was dying, separated from you, my God and my Life.
Aeneas feels great pride and energy regarding his role in history and is anxious to continue on his journey. The gods are trying to convince Aeneas to value duty to his city and family, a kind of affiliation or relation by virtue of descent as-if from a parent, above duty to a lover by mere affiliation, or arbitrary association. This perspective on an appeal to authority still hinges on a relationship between Aeneas' desire for affiliation and public authority as the authority of filial priority. We learn early on in this epic that Aeneas is a very important character because of his divine parentage. After all, his mother is the Goddess Venus and his father's brother was the King of Troy.
For the Greeks, Homer's Odyssey was much more than just an entertaining tale of gods, monsters, and men, it served as cultural paradigm from which every important role and relationship could be defined. This book, much more so than its counter part The Iliad, gives an eclectic view of the Achean's peacetime civilization. Through Odyssey, we gain an understanding of what is proper or improper in relationships between father and son, god and mortal, servant and master, guest and host, and--importantly--man and woman. Women play a vital role in the movement of this narrative. Unlike in The Iliad, where they are chiefly prizes to be won, bereft of identity, the women of Odyssey are unique in their personality, intentions, and relationship towards men. Yet, despite the fact that no two women in this epic are alike, each--through her vices or virtues-- helps to delineate the role of the ideal woman. Below, we will show the importance of Circe, Calypso, Nausicaa, Clytaemestra, and Penelope in terms of the movement of the narrative and in defining social roles for the Ancient Greeks.
Odysseus’ journey is one that features much emotional pain. Pain for being away from his home, wife and son, but in Aeneas’ journey he is a warrior, and he goes through physical pain. Unlike Odysseus, Aeneas begins his journey after the Greeks have burned his home to the ground. He does not have the pleasure of long comfortable “holdups” Odysseus has and he also has to deal with his father dying—the ultimate blow.
Both Virgil and Milton portray femininity and women as a threat to the divine higher order of things by showing women as unable to appreciate the larger picture outside their own domestic or personal concerns. For example, in the Aeneid, it is Dido, the Queen of Carthage, who out of all the battles and conflicts faced by Aeneas, posed to the biggest threat to his divinely-assigned objective of founding a new Troy. Like Calypso detains Odysseus in Homer's epic, Dido detains Aeneas from his nostos to his "ancient mother" (II, 433) of Italy, but unlike Calypso, after Dido is abandoned by Aeneas she becomes distraught; she denounces Aeneas in violent rhetoric and curses his descendents before finally committing suicide. Therefore, Virgil demonstrates how women have a potent and dangerous resource of emotions, which can ambush even the most pious of men. Indeed, Dido's emotional penetrate the "duty-bound" (III, 545) Aeneas who "sighed his heart ou...
We also see in the story what someone must sacrifice in order to fulfill their goals. Though Aeneas's destiny was much more grand than many of our own, we still must make choices that can sometimes hurt others. I really thought that Vergil captured our inner emotions with the affair between Dido and Aeneas.
Dido is portrayed as a strong and independent character through her successful founding and ruling of Carthage. However, Venus commands Cupid to “breathe [his] flame of poison” (I. 688) on Dido. Dido develops a passion that is “an unseen flame gnaw[ing]” (IV.2) at her. The flame illustrates the intense emotions Dido feels for Aeneas. Aeneas and Dido consummate their love in a cave, causing Dido to assume they are married. Unfortunately for Dido, Aeneas must follow his fate to Italy and leave Dido in Carthage. “Now [Dido] must called [Aeneas] guest instead of husband” (IV. 324). However, Aeneas declares he “never made a pack of marriage” (IV.339) with Dido. This fuels her hatred of him even more. Dido does not have the emotional stability to live without Aeneas. During his confession, Dido admits “hot madness” (IV.376) consumes her and the connections between fire and fury is
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.
The image of a powerful spinning wind also indicates the great grief Aeneas is feeling from the death of Pallas. He has translated his grief into vengeful feelings, and is ,thus, an intimidating enemy on the battlefront. The comparison of Aeneas’ actions to something of nature is also an important item to note. Only the gods, not mortal men such as Aeneas, can create natural phenomenons such as a torrent or black whirlwind. Yet Aeneas is compared to this immortal creation, which, in turn, creates fear in a certain immortal: Juno. In fact, upon seeing Aeneas’ great rage, Juno fears for the death of her beloved Turnus to the point that she requests permission from Jupiter to intervene and protect her favorite warrior. Overall, this simile, although short in length, is able to produce an effect that causes the war to take a turn of
... 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.