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What is Virgil’s Aeneid about
Iliad and the aeneid deal with the fall of troy
Conflicts in VIrgil's The Aeneid
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Spies are Outdated People are manipulative liars and have been since ancient times, this is one of the most apparent themes of Virgil’s The Aeneid. In book II of the Aeneid by Virgil Aeneas tells Queen Dido about the fall of Troy. Aeneas explains that after the Trojans beat the Greeks into retreating a man named Sinon showed up with a giant wooden horse, secretly filled with a Greek army, as an “offering of peace”. Due to Sinon’s convincingly pathetic story-telling and the Trojans mental fuzziness from war and lack of sleep, they let Sinon and his horse in. Troy was then pillaged when it was vulnerable, everything the Greeks did was immoral according to Aeneas, but Aeneas escaped with the impulse to travel and start Rome. Virgil shows trusting that others will be honorable makes those who trust easily exploitable. The Trojans trust that Sinon will do the right thing. In the Aeneid, it shows the fall of Troy in the light that the Trojans were actually tricked by their trust of honour among people, the Trojans are convinced by the story of Sinon “But I beg you, by the gods, by divine power that knows the truth, by whatsoever honour anywhere remains pure among men, have pity on …show more content…
such troubles, pity the soul that endures undeserved suffering”. The Trojans are very remorseful after this and let Sinon in. “From now on whoever you are, forget the Greeks, lost to you: you’ll be one of us.” the Trojans have just gone from trying to kill a group of people to accepting someone who was trying to kill them for little reason other than an emotionally charged story. When the Trojans are tricked by Sinon they realize their trust has been exploited. From the Greek point of view they have just done something great and are astounded by how oblivious the Trojans are “Trojan walls famous in war! Four times it sticks at the threshold of the gate four times the weapons clash in its belly: yet we press on regardless blind with frenzy” This quote from the view of Sinon shows how unaware the Trojans are to their imminent attack because of trust. When the Greeks finally attack the Trojans are completely vulnerable “Ah! Son of the goddess, fly, tear yourself from the flames. the enemy has taken the walls: Troy falls from her high place.” now Troy is being destroyed because a few doormen decided to trust a guy who was trying to kill their friends a day earlier. After the trickery, Aeneas explains the ignorance of ignoring the warnings and listening to Sinon. Aeneis isn't the only one who's warned, “Mygdons son: By chance he’d arrived in Troy at that time … unlucky man, who didn’t listen to his prophecy of his frenzied bride” but all the people who didn't listen to their forebodings are regretful now. “Ah, put no faith in anything the will of the gods opposes” After all of this has happened some people like Aeneis just claim that it was destiny and lack the realization that they could learn to be more vigilant from their mistakes. Virgil’s view that trust makes you exploitable echoes through modern times. “Melita Norwood was an assistant to the director of one of britain’s atomic research centers, who passed the secrets of the atom bomb to Russia for 37 years, before finally being identified in 1999” what makes spies, spies is that they're jobs are to exploit the trust of organizations, that’s why they're the physical embodiment of trust exploitation. Some spies are less formal and more self driven than others, such as “Fritz Joubert Duquesne was a native South African … After a stint as the personal hunter of Theodore Roosevelt while on a Safari in Africa, he became a German spy in 1914. Disguised as a science researcher, he planted time bombs on numerous British ships, and faked his own death.” Everybody, except for insane people, have motives for what they’re doing; one of the biggest ways to achieve these goals, especially if they're revenge related, is to manipulate people's trust, whether the person’s a spy, someone out for revenge, or someone convincing a city to let in a rival army designed as a piece of artwork. In any of these cases it's preventable, but people probably shouldn't exploit each other's trust unless it's absolutely necessary to stop a war or save a species or something equally important. Trusting others to be honorable makes people who trust easy to exploit, Virgil shows.
To recap the Trojans were tricked into thinking someone was innocent, then they were betrayed by him and their city fell. After this, most people realised how arrogant they were to disregard the warnings, although some people denied the fall of Troy was avoidable. There are also current examples of this type scenario happening like spies spying. This all supports the theory that undeserved trust makes you exploitable. What this tells us is not to assume people won't abuse your trust or will. Just be ready for anything, and if you have to make a guess don't mix up fact and opinion, choose what you have reason to believe. In the end, as Virgil shows us trust makes us exploitable, but only if we misuse
it.
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
For many centuries, the art of deception has been a powerful tool for achieving goals, and it has spawned the ancient debate of the ends justifying the means. In the tragedy Philoctetes by Sophocles and in Hesiod's Theogony, there are many instances of deception, particularly on the part of men in the texts. For each of them, the deceit is justified as a means of building and maintaining a reputation or obtaining power. Ultimately, however, the use of deception results in putting the men in positions of further vulnerability.
A twenty-first century reading of the Iliad and the Odyssey will highlight a seeming lack of justice: hundreds of men die because of an adulteress, the most honorable characters are killed, the cowards survive, and everyone eventually goes to hell. Due to the difference in the time period, culture, prominent religions and values, the modern idea of justice is much different than that of Greece around 750 B.C. The idea of justice in Virgil’s the Aeneid is easier for us to recognize. As in our own culture, “justice” in the epic is based on a system of punishment for wrongs and rewards for honorable acts. Time and time again, Virgil provides his readers with examples of justice in the lives of his characters. Interestingly, the meaning of justice in the Aeneid transforms when applied to Fate and the actions of the gods. Unlike our modern (American) idea of blind, immutable Justice, the meanings and effects of justice shift, depending on whether its subject is mortal or immortal.
“Me, I'm dishonest, and you can always trust a dishonest man to be dishonest. Honestly, it's the honest ones you have to watch out for.” This quote from Johnny Depp is his most famous quote. Johnny is a very well respected Hollywood actor and has become wise over his years. This quote is full of truth and is really thought provoking. People that you know are dishonest are hard to trust to do something, but at least you know that they are not trustworthy. Someone that you believe is trustworthy may be a dishonest person and you do not know it. So you put your trust in them and they take advantage of your trust and betray you. That is not always the case, but sadly it does happen more than you would know.
After he says this, the Trojans give him their full trust and decide to take the horse into Troy. This quote also displays the deception of the Greeks, because what happens turns out to be the total opposite of what Sinon says. When Laocoon objects about allowing the giant wooden horse into the city, a serpent devours him; consequently, this causes the Trojans to believe that the Gods want the horse to be accepted into Troy. After all of the Trojans fall asleep, the Greek army exits the hollow stomach of the horse and destroy the city of Troy.The Aeneid depiction of the Greeks shows them as untrustworthy people who use trickery and lies to win a battle rather than using sheer intelligence. The Trojans are seen in a much better lighting than the Greeks in the Aeneid. While Sinon uses his lies to deceive the Trojans, the Trojans listen and believe what he
Turnus’s love for Lavinia sways his thinking to be selfish and personal. Aeneas’s passion for the gods and his mission influences his thinking to be future-oriented and impersonal. Similarly, Aeneas’s men do not submit to Fate; personal emotions and gain influence their actions. To fight the Trojans, Coroebus tells the men to put on the Greek armor in order to fight the Greeks from the inside (2.514-523). The belief that the gods are on the Trojan side, his own terror of the Greeks, and his own pride and strength motivate him to convince to act in this manner (2.511-514). These selfish incentives are contrary to what Aeneas tells and shows his men through his own actions and thoughts. Eventually, Coroebus and his men realize that they are “protected by the gods now no longer” and the Greeks attack them (2.525, 546-547). The men’s love for themselves and love for their city influence their submission to fate and Aeneas’s mission. Turnus and Aeneas’s men have a lot in common, mainly in their analysis of the signs granted by the gods. They use the signs for their own personal advantage, while Aeneas sees the signs as holding a special meaning that must be decoded. Aeneas’s devotion conquers his own emotions, so that he can honor the gods and maintain his
Homer’s Odyssey challenges the common view on deception as employed only maliciously. Both a mortal, Odysseus, and one of the most revered goddesses, Athena, have the common noble goal of bringing Odysseus back home to his family after nearly two decades of absence. To achieve that goal, they mainly use deception and disguise in various forms that their physical and mental powers allow. Odysseus is famous for wittily deceiving others through verbal means, fact noted by Menelaus and Helen of Troy (Book 4). He even doubts Athena, as his own skills have made him doubt other’s honesty. Athena states after realizing Odysseus’s disbelief, “Would not another wandering man, in joy, make haste home to his wife and children? Not you, not yet” (8. 420-422). Odysseus wants to make sure that Athena gives him substantial evidence regarding his family and being back because “empty words are evil” (4. 891). After this exchange, when Odysseus knows him and Athena are on the same team, they use those skills to uncover the truth of matters or people’s character and return home.
Throughout Virgil’s epic poem, The Aeneid, the hero Aeneas undergoes a personal journey of establishing Rome, not only in the corporeal sense, but also in establishing the example of how a true and virtuous Roman acts. In the first six books, Aeneas struggles with the concept of gravitas, shown in his lack of true understanding of what was at stake. In the last six books, Aeneas struggles with his own pietas, trying to become the leader that his people need him to be. Eventually, Aeneas conquers the Latins, founds the glorious Roman Empire, and obtains the ultimate achievement of becoming immortalized in history. However, Virgil is in fact attempting to persuade his commissioner, Augustus Caesar, to become a more upright leader by tempting
"My lord who rule The lives of men and gods now and forever, And bring them all to heel with your bright bolt, What in the world could my Aeneas do, What could the Trojans do, to so offend you?
In Virgil’s The Aeneid, there are many parallels found in Homer’s The Odyssey. In each epic, the heroes, Aeneas and Odysseus, are on a journey “home.” Aeneas is on the search of a new home for he and his companions to settle since Troy has been destroyed, Odysseus on the other hand is attempting to return to his home he left years earlier to fight the Trojan War. They both have Gods against them and helping them, both Aeneas and Odysseus are both held back by women, both voluntary and involuntarily, and they both have experiences visiting the Underworld. Despite these similarities, there are differences between the two characters and it reflects their values and the society they live in. Aeneas relies on his strength as a warrior, where as Odysseus uses his deception to survive which reflects how Aeneas is truly Roman is versus Greek.
In the Aeneid, Virgil describes many human qualities, problems and characteristics. Some examples which I wish to illustrate can be found in the end of epic, in the scene of the final duel between Aeneas and Turnus. Virgil also introduces a novel idea in his work. Both sides, the Trojans and the Latins, are portrayed as noble people. Even though Aeneas is fated to win, and he is the hero of the work, the opposing force, Turnus, is not portrayed as evil, but rather like a noble person in a very hard situation. Virgil deals as much with physical and psychological problems Turnus faces, being an honest and noble man, as he does with Aeneas’s problems.
Virgil is not only an influence on Dante as a character of Dante's fashioning and in terms of the poem, but he is also (perhaps more importantly) an incredible inspiration to Dante as a fellow poet. It seems clear that there are many similarities between the Aeneid and the Divine Comedy - what at first glance may seem indefinite is the importance of those similarities. Virgil's Aeneid is intimately intertwined with Dante's Divine Comedy in the capacity of an entire poetic work with similar themes, and also as an integral reference for specific images.
Trust is defined as the reliance on the integrity, strength, ability or surety of a person or thing. To break ones trust is to lose their confidence in the person or thing. Trust can be broken with a single, unreliable action and is often challenging and difficult to win back. In the case of the one whose trust was broken, it is a difficult, jarring and abrupt change of reality to discover the betrayal and loss of trust in someone who they once relied upon . In William Shakespeare 's play entitled Hamlet, the protagonist Hamlet is unable to take swift revenge on his father 's murderer. This is due to the fact that Hamlet has become distrustful of the most important people in his life and so this sparks a question in those around him but also
With the addition of her deflection of the suitors long spears that may have eventually kill Odysseus, he and Athena goes on a killing spree annihilating all suitors. It is in this scene the reader gets a glimpse in how brutal she is in battle as Segal contends, "[h]er contemplated revenge is strikingly similar to the Cyclops ' murderous feasting" (514). Although Homer makes it a constant theme to inspire his heroes through pep talks with the gods to rekindle the hero 's spirit, actually Athena 's physical deflection of the long spears saves the day. Odysseus seeing this as an amazing act "[s]eeing his men untouched by the suitors ' flurry" (22.273) from the gods re-strengthen his sense of duty to win back his household. Eventually with her aid in the defeat of the suitors, Odysseus reclaims his household.
The key to Iago’s deception is his ability to convince others that he is on their side. This first comes up when Iago gets Roderigo to “put money enough in [his] purse” to pay Iago for his services (1.3.316). Iago then tells the audience that he would “be time expend with such a snipe but for my sport and profit” (1.3.318-323). This sets the stage for the rest of Iago’s betrayal where he constantly tries to make himself the protagonist while being the antagonist behind the scenes. Furthermore, through Iago’s feeling that he needs to cover himself from seeming like the villain, it becomes clear that he thought out all the possible implications his act could bring upon him, which is ironic considering how little he cares for his action’s implication on others. Through the juxtaposition, Shakespeare demonstrates how Iago loses sight of humanity while still having enough reason to carry out his carefully planned betrayal. In continuation with the pattern of differentiating between thoughts and actions, Shakespeare again utilizes this juxtaposition when Iago convinces Cassio that he is “in the right,” while wondering to himself, “what’s he then that says I play the villain? When this advice is free I give and honest” (2.3.245-247). The juxtaposition