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Similar similarities in iliad and aeneid
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The similes present in The Aeneid are used to better relate a familiar situation to the audience to explain an unfamiliar one. By doing so, Virgil is able to subtly hint at the inner beast of Rome that has been tamed by civilization. In The Aeneid, natural imagery being tamed by civilization, through usage of similes, illustrates the supremacy of Rome. This is done by utilizing similes of predators vs. prey, and other natural elements to represent human emotions and their corresponding actions.
Virgil uses similes to show how people can tame nature, this is a representation of Roman motto, which is that they tame all. “then shall hold the Romans dear / together with me, cherishing the masters / of all things, and the race that wears the
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toga.” (I. 390) This is further illustrating the Roman command by utilizing a power figure to decree their supremacy. As when some shepherd tracks a swarm of bees that shelter in a porous cliff, and fills their hive with bitter smoke; they rush about their waxen camp in panic; buzzing loud, they whet their wrath; across their cells the black stench rolls; rocks echo with stifled murmurs; smoke trickles up into empty air.
(XII. 787-795)
This quote reflects the Romans thoughts on taming a wild foe, such as the Latins in this case. Interestingly enough, it is highly similar to the quote where the Romans will take the people from the caves, much like where they found the bees in the above excerpt, and mold them to be in their society. However, the difference in this is that one option is extinction whereas the other is reintegration, which reveals an opinion of Virgil’s view on barbarians hidden within the simile to show how he thinks the wild shouldn’t be tamed, but eliminated.
Fire represents intense emotions such as an erotic desire for love or rage that are beneficial only when harnessed properly.
Even as fire set loose
from different sides upon dry woods and shrubs
of rustling laurel; or as foaming streams
that hurtle from high mountains, roaring, rushing
to sea, each laying waste its own pathway;
just so do Turnus and Aeneas,
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no less eagerly rush on to fight; (XII. 703-707) This depicts both Aeneas and Turnus as wild, destroying each other, concluding with nothing to show for other than the further harm of each other.
This natural imagery of fire is shown countless times as a way to describe the a kindling intense emotion already present. In contrast to this, Dido’s experience with fire consumes her to the point of destruction. This is due to her unethical ways of attempting to control the fire within her. “These words of Anna fed the fire in Dido. / Hope burned away her doubt, destroyed her shame.” (IV. 74-75) By going about things irrationally, like a wild animal, she is not able to deal with her situation and in the end, dies engulfed in flames on the pyre, by her own hand symbolically. The conclusion of this being that fire, a substance that is extremely powerful, should be utilized with the utmost care, henceforth, care that a civilized, level individual can provide, which illustrates how fire is also used as representation of
power. Snakes take a similar representation of fire by going hand in hand with insanity. The intoxicating nature of the snakes influence their victim as well, by means of penetrating their soul and filling them with poison. Amata, who is kindled by a woman’s Anxieties and anger, seething over The Trojans’ coming, Turnus; thwarted wedding. then from her blue-gray hair the goddess cast a snake deep in Amata’s secret breasts, that, maddened by the monster, she might set at odds all of her household. And the serpent glides on, … it breathes its viper breath into her frenzy … infection, penetrating with damp poison, has gripped her senses and entwined her bones in fire, before her soul has felt the force of flame throughout her breasts, (VII. 460-470) While the anger was already present in Amata, Virgil uses the snake to physically represent the disease like spread of it. The idea that human blood can be heated by an internal source is later brought up again with Turnus’ transition. She lifted up two vipers from her hair … And saying this, she cast a torch at Turnus, fixing the firebrand within his breast, And there it smoked with murky light. … Lust for the sword and the war’s damnable madness are raging in him and-above all-anger: just as when burning, loudly crackling twigs are heaped beneath a seething caldron’s ribs, the liquid dances with heat; within, the water rages, violent, and pours a stream of smoke and foam; it will not rest. (VII. 595-615) His fire is represented as a cauldron that boils up to a point where it is no longer controllable since it was not cared for. This illustrates a depiction of human anger in which if left uncontrolled, will eventually boil up to a point of no return, making it crucial to keep the emotion, or fire caused by a snake, in check. In addition to taming a foe, the personification of humans in storms depict the uprising within factions and the downfall being the natural instincts found within them that are unleashed. Even as, when a sudden squall has fallen, a storm cloud moves to land from open seas and luckless farmers, seeing it far off, shudder within their hearts, for it will bring destruction to their orchards, kill their crops, and cut down every plating; and the winds fly fast before it, roaring toward the shore: (XII. 605-611) The storm is personification of the Romans, the end result of this crusade being the end of the Latins. However, by demonstrating a situation where nature would destroy the crops contradicts to the original idea that civilization tramples over nature. The solution to this issue is that, while it might interfere with the establishment, it is only temporary and due to the nature of civilization, renewal will not be a difficulty. Additionally, with rebuilding of the farm, a civilized person will have thought to plan ahead and make adjustments to the crops as to make sure nature will not prevail again, showing how the more rational, in the long run, wins. And just as, often, when a crowd of people is rocked by a rebellion, and the rabble rage in their minds, and firebrands and stones fly fast- for fury finds its weapons- if; by chance, they see a man remarkable for righteousness and service, they are silent and stand attentively; and he controls their passion by his words and cools their spirit (I.209-216) In this simile, Virgil is relating a scene in which Neptune calms the ocean. The relation to the Roman Empire is that, much like calming a beast, a man that is righteous can settle the people. This gives way to a reference on the topic of politics, specifically what a leader should be like. Additionally, it can be noted that peace should be valued more so than war, especially within factions. The reason for this can also be related back to the previous example in which war destroys civilization. The natural imagery of fire mixed with emotions is once again shown by means of “fury” and “cools the spirit”. As previously stated, fire goes hand in hand with rage and irrationality in similes that it appears in, respectively. Therefore, this assertion is further proved by using its opposite, “cool”, to represent peace and rationality. Animalistic instincts found in the soldiers by use of similes depicts the supremacy of predators vs. their prey, henceforth, a further depiction of how Rome tames all. Rome can be visualized through socially integrated animals due to their usage, whereas the less tamed, or rather beasts accomplish nothing as a result of their incompetence to achieve a greater goal other than eat or be eaten. However the means by which they achieve it vary in terms of the animals that represent them. When the Romans are being represented by a beast that, in Virgil’s society, would deem brute, the results are that in the long run, that brutish instinct does not prove satisfactory in terms of big picture achievements. Although, animals that have been previously incorporated into Roman society are used to represent the higher capability of survival than other flock animals that are weaker. Even as, when a hunting dog has found a stag hemmed in besides a stream or hedged by fear before the netting’s crimson feathers, he chases, barking, pressing near; the stag, in terror of the snare and of the river’s high banks, wheels back and forth a thousand ways; and yet the lively Umbrian hound hangs close to him with gaping mouth; at every instant he grasps, he grinds his jaws but, baffled, bites on nothing. …. Confusions takes the skies. (XII. 991-1004) As illustrated above, Aeneas is represented as the hound and Turnus the stag. At the end of their chase, Aeneas is able to catch up to him and kills him instantly, creating a more finalized end result than the bulls simile shortly beforehand. “when two bulls charge together into battle / with butting brows, the herdsmen fall back:” (XII. 955-956) Virgil's use of similes involving animals as a representation for soldiers corresponds to the idea of animalistic instincts as a doorway to chaos and destruction. The of the battle between the two emphasizes the animalistic nature of their struggle. In essence, Virgil utilizes the natural imagery to capture a moment in the story and exemplify it. Upon doing so, it shows the polarity between nature and civilization with regards to which has more control and therefore more power. By relating changes in emotions, fights, and human trials to similes, an in depth examination of Roman thought is revealed. The thought being that due to the complexity and need of intelligence, civilization prevails against nature and even goes so far as to tame it for the purpose of integration.
In The Aeneid there are rich implemented principles such as fate, discipline, and competition which greatly influenced the Roman empire causing it’s rise from obedience to the principles as well as it’s fall from disobedience. Virgil lived during the dawn of the rising sRoman empire, and his book was a catalyst to the greatness that grew within the nation. The Aeneid focused around the principle that fate’s power and dominance overrule human life, which in turn would bring indolence or proactivity depending on the individual’s capacity. Although fate can easily be ripped down as a belief it did many great things for the Romans whether it is real or not. Unfortunately the themes of deceit and trickery also crept into the book’s contents, which
...within the political realm. To that end, Cicero’s hope for the future necessitates the populace possess the virtues as well, most importantly wisdom, so that they may quickly recognize when a dishonorable course of action occurs and needs to be remedied. Julius Caesar’s recent assassination, and Cicero’s lamentation of Caesar’s forceful dissolution of the Republic, often becomes apparent within the text, most notably in the warning against “dangerous flatterers” (19). To avoid the fate of the Republic, the populace must also posses the virtues, namely wisdom, so that unjust action can be discerned and halted, lest a leader gain too much power and dissolve popular sovereignty.
In this article, The Fireman: Immaculate Manhood, Robyn Cooper reveals many concepts of fire. He says, "As spirit, fire is both purifying and heavenly, punitive and damning. Fire also symbolizes love and passion, as purifying and confining, burning passion as consuming and destroying. Fire is defined as a masculine principle because of the association of fire and heat with energy, life and power (man is sun, woman is moon). In relation to sexual generation, it was traditionally held that the spark of the semen ignited the cold womb to generate life.
While the Aeneid does outline the future of Rome, it also highlights the pains of war, and also exposes his audience to a culture of violence, which they may be unfamiliar with. The act of balancing one’s duty towards others and his or her personal desires was a conflict that many people struggled with. By presenting the struggle between balancing inner desires and and personal responsibilities, Virgil offers his audience a framework that enhances their overall understanding of the poem.
Fire is used to symbolizes horror and death. One example takes place when they are on the train going to the concentration camp. A lady named Madame Schachter was separated from her family and was losing her mind. The fear and dehydration caused her to become delirious and hallucinate a fire. She screamed many time, this is shown when Wiesel states, “She continued to scream and sob fitfully. Jews, listen to me…I see a fire! I see flames, huge flames” (302). These screams were also foreshadowing the crematoria and the flames that were burning human bodies.
The imagery of fire continues in the story; the building of their fires, how the man molds the fires, and how they stoke the fire. When the boy gets sick the father is referred to many times of how he builds and rekindles the fire. This actual fire is a symbol for the fire that the man and the boy discuss carrying within in them. The man fights to save his son and the fire within the boy
Although fire is linked to human life, as it is essential for survival, not only its use for food, security and warmth, particularly in the extreme cold weather
Fire has become less a means of human survival and more of a form of entertainment. This world of shallow hedonistic people strives to be the same and the word “intelligence” is considered a dirty word. This society maintains a focus on a certain equality, where people born unequal made equal. Funerals for the dead are eliminated due to the sadness they bring and death is forgotten about quickly, with bodies being incinerated without a proper ceremony. Fire is idolized by this society and is considered the means to cleanliness.
Others will cast more tenderly in bronze Their breathing figures, I can well believe, And bring more lifelike portraits out of marble; Argue more eloquently, use the pointer to trace the paths of heaven accurately And accurately foretell the rising stars. Roman, remember by your strength to rule Earth's peoples - for your arts are to be these: To pacify, to impose the rule of law, To spare the conquered , battle down the proud. " Lines 1143-1154 Within this passage, Virgil uses literary allusions to the Iliad and the Odyssey by allowing Anchises to give Aeneas some history of his people as an incentive to carry out his mission as a leader. By mentioning the downfall of his people during the Trojan War and foreshadowing his destiny by "Sparing the conquered" Trojans and "battle down the proud" Greeks, can be looked upon as a reinforcement of his duties not only to his dead father and family, but to the entire Trojan population. To let another character found and rule Rome would just prove the failure of his people again, as shown through the Trojan war.
Writers like Virgil and the monuments of Rome present a glorified view of the history of Rome and of Augustus as well. On the other hand, writers like Juvenal and John paint Rome as an immoral city, defying either God or simple common decency. Also, the works of Horace, Juvenal, and Ovid contrast the rural/urban divide of Rome. Finally, the works of John, Josephus, and Tacitus present Rome as an oppressor, though Josephus does not wholly blame Rome and at times portrays Rome as merciful. As can be seen, the different portrayals of Rome in ancient literature were as diverse as the Roman Empire
The novel “Homegoing” by Yaa Gyasi tells us as readers narratives of different people that tie together through genealogy. This story also significantly focuses on the psychological side of a few characters such as Maame and, mainly in the end with Yaw. Throughout the story, something that really intrigued me was the Motif of fire: how it is portrayed during times of trauma, how it shows the significance of anxieties symbolically throughout the story, and how it also ties back to the family lineage of Effia in dreams.
The figure of fire in the story is used many times throughout the story. The emotion that fire gives in the text is anger. In the story, “Barns Burning” Abner, the father is powerless and out of control. Fire is the one thing in his life he can control. Abner is the boss. This seems like another way of saying that Abner does not hit out of anger, or strong, burning emotion. Rather, his hitting is as calculated as his fire burning and he does it for a reason, to make the person or animal he hits do what he wants. Ironically, fire and hitting, the things that give Abner control over his life, without those around him makes him powerless. The quote “And older still, he might have divined the true reason: that the element of fire spoke to some deep mainspring of his father 's being, as the element of steel or of powder spoke to other men, as the one weapon for the preservation of integrity, else breath were not worth the breathing, and hence to be regarded with respect and used with discretion (Faulkner 228)” explains
In The Aeneid, fire is a common symbol and it carries multiple meanings through the epic. Fire is usually seen as a destructive force that can ruin entire cities, as seen in Troy. However, in The Aeneid, one important meaning of fire is the connection between destructive emotions and fire. Symbolic fire can reside in the emotions of the characters and symbolize the fury and passion in their hearts. These emotion are clearly conveyed through Dido and Juno as they make impulsive decisions concerning Aeneas. The Aeneid begins with Juno’s “unforgettable rage” (I.4) towards the Trojans. Juno’s rage is a constant problem for Aeneas as he journeys to Italy. Juno’s rage is seen physically when she manipulates Trojan women to set their own fleet on
A comparison between Virgil's hero, Aeneas, and the Homeric heroes, Achilles and Odysseus, brings up the question concerning the relevance of the difference between the Homeric heroes and Aeneas. The differences in the poets' concerns are explained by the fact that Virgil lived many years after Homer, giving Virgil the advantage of a more developed literary and philosophical society than Homer had at his disposal. But the question remains: how are the differences between the Homeric heroes and Aeneas relevant to the epic at large? This question will be answered by first pointing out the differences between Greek and Roman society, then explaining how those differences relate to the heroes of the three epics at hand, and finally explaining how these differences allow Virgil to portray the Roman values and way of life as more structured and oriented towards a greater-good.
The interaction between gods and mortals, is shown from the first paragraph. Virgil lets us know that Aeneas is not even at fault but Juno despises him.