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Fire symbolism in the Aeneid
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The Imagery of Fire in Virgil’s Aeneid
In discussing fire imagery in the Aeneid I will attempt in the course of this paper to bring in an analytic device to aid in assembling the wide array of symbols into a more uniform set of meaning. Consistently throughout the Aeneid, fire serves to provoke the characters to action. Action which otherwise it is not clear they would enter upon. Fire clears the way for the juggernaut plot to advance. Juno, first of all, described as burning - pondering (with her hatred of the Dardans) goes to Aeolus with the idea of sending the winds to create an under-handed storm to destroy the Trojans, at the sight of their fleeing ships and successful escape from the Greeks (I.75)1. Fire from the Greeks burns down Troy. Forced by necessity to flee for their lives, Aeneas can gain his fathers acquiescence only with the portent of two flaming omens. Cupid in the form of Ascanius induces Dido with a fated love for Aeneas, consummated by their union in the cave. Jupiter with these words on his lips sends Mercury down to a lingering Aeneas at Carthage.
Mercury, carry across the speeding winds the words I urge: his lovely mother did not promise such a son to us; she did not save him twice from
Grecian arms for this–but to be master of Italy a land that teems with empire...to place all earth within his laws. But if the brightness of such deeds is not enough to kindle him...does he–a father–begrudge Ascanius the walls of Rome? (IV.310-311)
Mercury flies down to Aeneas and delivers these very words among others, Aeneas is struck dumb by this (and not for the last time) and afterwards He burns to flee from Carthage (IV.375). Much later , but significantly, the Fury Allecto is sent by Juno to Amata, wife of...
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...ld end here, it is just this absence of this full light the dimness of the darkness visible which constitute Virgil's true and deliberate commentary on his world.
Bachelard, Gaston. the Psychoanalysis of Fire. trans. Alan CM Ross,pref. Northrop Frye Boston: Beacon Press, 1964. (Orig pub. in French under the Title La Psychoanalyse du Feu 1938 by Librarie Gallimard)
Eliade, Mircea. ch. 3 the Misfortunes of History, Ch. 4 the Terror of History Cosmos and History: the Myth of the Eternal Return. trans. Willard R. Trask. New York: Harper and Row, 1959 (Orig. pub. in French under the title Le Myth de Eternal Retour... 1949 by Librarie Gallimard)
Johnson, W R. Darkness Visible, a study of Vergil’s Aeneid. Berkeley: Univ. California Press, 1976.
Mandelbaum, Allen, the Aeneid of Virgil: a verse translation by Allen Mandelbaum. New York Bantam: Books, 1971-1981.
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.
11: Virgil, The Aeneid, trans. and ed. David West, Revised Edition; Penguin Books, published by the
* Scully, J & Herington, C.J., Aeschylus: Prometheus Bound (Oxford University Press, New York 1975)
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.
“Now, at last, Virgil is allowed not to see, allowed to escape from the glaring, confusing world of sight and space, and to return to his own true being, the touch world that has been his home for almost 50 years.” (Sacks, “To See and Not See” (41)
Howard, Lloyd. Virgil, the Blind Guide: Marking the Way through the Divine Comedy. Montreal: McGill-Queen's UP, 2010. Print.
Ariosto adapts and transforms Vergil’s final episode of The Aeneid into his own conclusion in Orlando Furioso. The final scenes in the epics parallel one another in many ways, yet also show distinct differences. Ruggiero and Rodomont represent Aeneas and Turnus, respectively, and the actions of Ariosto’s characters can be interchanged with their corresponding characters’ acts in The Aeneid. Ariosto reminds us of controversy and questions that Vergil elicits in his conclusion and responds interpretively, reshaping the ending and clarifying ambiguities.
“Am I to admit defeat/ Unable to keep these Trojans and their kings/ From Italy? Forbidden by the Fates, am I?” (1.50-52). Knowing the outcome doesn’t sway the decisions of Juno at all is overcome with rage. It is keen to note that rage is one of the most important themes of The Aeneid and is showed from the poem starts till it ends. Juno and Dido are the two major characters that are affected by this rage. It is Juno who allows Dido to believe that she and Aeneas are married; with hopes that Aeneas would not leave to the build the city of Rome. The intervention of the gods shows how they can easily sway the lives of their mortal men for their own personal desires. For example, when Juno incites rage on the Trojan women allowing them to burn their ships. Virgil clearly shows that aren’t no women of rationality all women are controlled by their emotions. It is clear from the start that Juno is on a man hunt to put an end to the Trojans reign; as result Aeneas becomes a subject of Juno’s rage. Virgil depicts Juno as vengeful Antagonist who tortures a pietious man,
The bee simile is a prominent figure in Virgil’s Aeneid, appearing first in Book I, and then later in Book VI. The careful arrangement and placement of the similes in the text implies that Virgil considered them to be highly significant to the understanding of his work. Each allusion to bee imagery in the Aeneid provides insight into what Virgil views as the perfect society - a diligent, patriotic, well-organized, dutiful community of likeminded individuals working towards a singular, noble end. Through his use of the bee similes, Virgil emphasizes the importance of the collective over the individual, the theme of rebirth, and the eventual rise of Rome.
“The sky, without a speck, was a benign immensity of unstained light” (Conrad 2). By using wording such as “benign” and “unstained”, it paints a picture in one’s mind of a kindly, pure environment. Since the story begins here, it seems as though the tale has begun in the light, and accordingly, honesty, and as the day progresses will descend into darkness and thus falsehood. As Marlow begins to speak, he contemplates the history of the land around him. “Light came out of this river since-you say knights? Yes; but it is like a running blaze on a plain, like a flash of lightning in the clouds. We live in the flicker-may it last as long as the old earth keeps rolling! But darkness was here yesterday” (Conrad 3). He speaks of our world as a “flicker”, a twinkle in the “darkness” that was present before our civilization arose. T...
Virgil. “The Aeneid, Book IV”. The Norton Anthology of Western Literature. 8th ed. Vol. 1. New York: W.W. Norton, 2006. 974-95. Print.
The scene from Paradiso in which Cacciaguida speaks to “Dante” explicitly evokes the image of Aeneas and Anchises from the Aeneid (Virgil 6.917-20) by using the same thematic elements. In both scenarios, the hero of the epic journeys to the after-life and visit...
Lawall, Sarah N. “The Aeneid.” The Norton Anthology of Western Literature. 8th ed. Vol. 1. New York: W.W. Norton, 2006. 612-652. Print.
Baase, S. (2013) A Gift of Fire. 4th Edition. Upper Saddle River, NJ: Pearson Education, Inc.
Wilson, C. H. "Jupiter and the Fates in the Aeneid." The Classical Quarterly 29.2 (1979):