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Give me a reflection of Virgil’s Aeneid
The aeneid essays
The aeneid essays
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In his Confessions, Augustine relates that, in his school years, he was required to read Virgil’s Aeneid. The ill-fated romance of Aeneas and Dido produced such an emotional effect on him. Augustine says that Virgil’s epic caused him to forget his own “wanderings” (Augustine 1116). He wept over Dido’s death, but remained “dry-eyed to [his] own pitiful state” (Augustine 1116 – 7). Augustine later rejects literature and theater because he believes that they distract the soul from God. Nonetheless, Augustine shares many of the same experience as the characters in the Aeneid. Augustine discovers that love can be destructive, just as it was for Dido. Both Aeneas and Augustine of them give up love for the sake of duty. Aeneas leaves Dido to fulfill his calling given by the gods. Augustine ends his lustful affairs in order that he may devote himself to his God. In the Aeneid, love is depicted as an uncontrollable emotion. Venus and Juno promote the romance between Dido and Aeneas. Dido, the queen of Carthage, begins to fall in love with Aeneas, even though she has vowed to her late husband that she would set her “face against marriage” (Virgil 975). Aeneas falls in love with Dido and remains with her in Carthage, even though he knows that he must continue his travel to Rome. Love is a passion which consumes the soul in spite of its will. It is an “inward fire” (Virgil 976). Juno arranges it so that Dido and Aeneas consummate their love in a cave during a storm. Again, mortals have little or no control over their loves. The gods are the ones who cause people to fall in love. The story of Dido and Aeneas also shows what happens when one loves too much. Dido’s love is destructive. Dido falls so deeply in love with Aeneas that she c... ... middle of paper ... ...estructive. Love led to Dido’s physical death and it lead to Augustine’s spiritual death. Virgil and Augustine further demonstrate that there our ideals greater than love. Aeneas ends his romance with Dido in order to fulfill his destiny to become founder of Rome. Aeneas must obey the gods before his passion. Augustine forsakes his life of lust when Christ calls him. He obeys his God and learns to love and esteem Him above all else. Aeneas fulfills his duty to his gods and to his country; Augustine fulfills his duty to His God and his church. Duty should take precedence and overpower love. Works Cited Augustine. “Confessions”. The Norton Anthology of Western Literature. 8th ed. Vol. 1. New York: W.W. Norton, 2006. 1113-41. Print. Virgil. “The Aeneid, Book IV”. The Norton Anthology of Western Literature. 8th ed. Vol. 1. New York: W.W. Norton, 2006. 974-95. Print.
Braund, Susanna Morton. “Virgil and the Cosmos: Religious and Philosophical Ideas.” The Cambridge Companion to Virgil. Charles Martindale, ed. Cambridge: Cambridge UP, 1997. 204-221.
When reading ancient texts, they are often told through an omniscient point of view, such as The Odyssey or Gilgamesh, or they are written through another person’s perspective, such as The Republic. Confessions differs in that it is told from a first-person point of view, which makes it uniquely fascinating because we get to learn firsthand how Augustine’s actions, thoughts, and beliefs affected him. In comparison with the other, often mythical, texts, Augustine is a humanized perspective into the world—neither divine nor idolized; his story resembles that of many others as a man who grew to seek both conviction and resolution in his choices. The Confessions of Saint Augustine is, at its core, the journey of an everyman through his life—a concept not far removed from contemporary media. It is the culmination of his trials, tribulations, and efforts as a young man whose development influenced by the immense possibilities of the spiritual world that surrounded him.
“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.
The second circle of hell, a realm for those who fell victim of their carnal desires, is another level at which to place Augustine’s soul for he was consumed by lust in his pre-conversion days. He was encouraged by his family to learn the art of persuasion and making of fine speech when he was only sixteen. He used these skills, which he developed very well, along with his good looks to seduce as many women as possible. It was “in that sixteenth year of my life in this world, when the madness of lust. . . took complete control of me, and I surrendered to it” (Confessions, 987). He was in love with being in love. Yet, he was unable to discern between love and lust.
Putnam, Michael C. J. “Anger, Blindness, and Insight in Virgil's Aeneid.” Apeiron 23 (1990): 7-40.
Lawall, Sarah N. “The Aeneid.” The Norton Anthology of Western Literature. 8th ed. Vol. 1. New York: W.W. Norton, 2006. 612-652. Print.
In the Symposium, a most interesting view on love and soul mates are provided by one of the characters, Aristophanes. In the speech of Aristophanes, he says that there is basically a type of love that connects people. Aristophanes begins his description of love by telling the tale of how love began. He presents the tale of three sexes: male, female, and a combination of both. These three distinct sexes represented one’s soul. These souls split in half, creating a mirror image of each one of them. Aristophanes describes love as the search for the other half of your soul in this quote: “When a man’s natural form was split in two, each half went round looking for its other half. They put their arms around one another, and embraced each other, in their desire to grow together again. Aristophanes theme is the power of Eros and how not to abuse it.
Can a simple emotion such as love be regarded as one of the greatest weapons to create or attain power? It’s a renowned fact that human beings are by nature designed to need, crave, and even require love as part of their survival mechanisms. It comes to no surprise that one of the first accounts of antique poetry maintains love and the craving for it as its main theme; thereby, reinforcing the deep importance that it upholds in the lives of many individuals. Sappho’s “Deathless Aphrodite” clearly epitomizes the suffering and bitterness that arises from an unrequited love. In Sappho’s case, which portrays the case of many, she constantly finds herself in loneliness and despair for though she tries repeatedly, she is only let down recurrently as no one reciprocates the love she gives. It is only the Greek goddess Aphrodite, who holds
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
The meaning of love is as intricate and unique as the purpose that it serves. It seems that the nature of love is found in the mind, the body and the soul. In Plato’s Symposium each member of the drinking party gives their own interpretation of love. As each speaker engages in their discourse, the concept of love is evaluated from different angles. According to Phaedrus, homoerotic love is the highest form of love and that sacrificing oneself for love will result in a multitude of rewards from the gods, while Pausanias believes that there are two forms of love: Commonly and Heavenly. As a physician, Eryximachus claims that love appears in every part of the universe, including plants and animals and that protection results from love. Before starting his speech, Aristophanes tells the group that his discussion about love may seem completely absurd, as he explains that in the beginning one body had two people who were eventually split in half by Zeus. This is meant to explain why people are constantly looking for their “other half”. Moreover Agathon, the poet the symposium is celebrating, critiques the previous speakers by stating that they failed to praise the god of love. He claims that love rejects feebleness and embraces youthfulness while also implying that love creates justice, courage and wisdom.
The first incident in which Augustine is open about his strong emotional reaction to a situation is when he discusses his deep connection to Dido when reading The Aeneid. As an adult, he condemns these emotional displays, believing them to be vacant of deep thought and meaning. Consequently, he argues that it cannot be moral and right to weep over a fictional tragedy, but feel no sorrow for one’s own sins, or to condemn someone for a speech using a barbarism or solecism, but fail to condemn one’s hatred of their fellow human beings or the lust that plagues them? (Conf. 1.28) In Augustine’s mind, education without moral content leads only to further estrangement from God. This leads to a human race with skewed values and improper morals. Augustine laments over his useless education for this very reason. He is extremely critical, to the point of being quite harsh, of the literature filled curriculum that he partook in throughout his life. He is ashamed of the value he placed upon it and the opinions of
After stating this, Augustine continues to support his statement by talking about friendship. Is the friendship Augustine mentions lustful or sincerely about love? "Thus I polluted the stream of friendship with the filth of unclean desire and sullied its limpidity with the hell of lust." (pg. 35) Obviously Augustine is letting the idea of love turn straight to lust. He talks about unclean desires, but he says he wants to be clean and courtly. Maybe Augustine has the wrong idea about love.
Love, in classical Greek literature, is commonly considered a prominent theme. Love, in present days, always appears in the categories of books, movies, music, etc. Interpreted differently by different people, Love turns into a multi-faceted being. In Plato’s work Symposium, Phaedrus, Pausania, Eryximachus, Aristophane and Agathon, each of them presents a speech to either praise or definite Love. Phaedrus first points out that Love is the primordial god; Pausanias brings the theme of “virtue” into the discussion and categorizes Love into “good” one or “bad” one; Eryximachus introduces the thought of “moderation’ and thinks that Love governs such fields as medicine and music; Aristophanes draws attention to the origin and purposes of Love; Agathon enunciates that the correct way to present an eulogy is first to praise its nature and gifts.
In classical Greek literature the subject of love is commonly a prominent theme. However, throughout these varied texts the subject of Love becomes a multi-faceted being. From this common occurrence in literature we can assume that this subject had a large impact on day-to-day life. One text that explores the many faces of love in everyday life is Plato’s Symposium. In this text we hear a number of views on the subject of love and what the true nature of love is. This essay will focus on a speech by Pausanius. Pausanius’s speech concentrates on the goddess Aphrodite. In particular he looks at her two forms, as a promoter of “Celestial Love” as well as “Common Love.” This idea of “Common Love” can be seen in a real life context in the tragedy “Hippolytus” by Euripides. This brings the philosophical views made by Pausanius into a real-life context.
with some very different views of love as brought to us by Agathon, Phaedrus and