Similarities Between Aeneid And Confessions

Augustine’s Confessions is a diverse blend of autobiographical accounts as well as philosophical, theological and critical analysis of the Christian Bible. Augustine treats his autobiography as an opportunity to recount his life and mentions how each event in his life has a religious and philosophical explanation. Augustine had many major events happen in his life but only 3 events would deem of extreme importance to his journey to faith. Theses major events were Book II how he describes that he considered his time of adolescence to be the most lurid and sinful period of his life, Book III how this becomes the lowest point in his relationship with God because his

During that time, not only did he face numerous bouts of “soul searching,” he also engaged in intellectual examinations of events often viewed as acts of dissidence. Whether by acting out his erotic desires or by playful thievery, Augustine delved into examining the nature of sin as a means of understanding man’s true intentions with every action. As Augustine discussed and acted out his sexual desires, he stood firm to his idea that he did it out of an innocent need for love. In addition, Augustine’s pear theft acted as a means of showing that one who commits a criminal offense may not fully understand all of the implications it may hold for that person.

He cried over Dido’s death because he was moved in his heart for her loss; a death brought about by her love and loss of Aeneas. Augustine had

In The Confessions, Augustine goes on a journey to discover the truth, and purses the ideals of how he should live and what he finds value in. In his pursuit for the truth and his journey through life, Augustine is faced with obstacles that significantly shaped who he is, forming his very thoughts contained in the novel. The obstacles Augustine had to face through his life was the confrontation of sin and why humans perform sinful actions, the passing of his friend, and the passing of his own mother.

Something common in the two epics about their journey is that both Odysseus and Aeneas are distracted from what they are destined for; by the lust and arousal of women obsessed by love. In the Odyssey, Odysseus is first encountered by Circe’s love and then by the over obsession of Calypso. Circe is an immortal goddess and enchantress who is extremely beautiful and sexy. In the Aeneid, Aeneas after reaching Carthage meets Dido who is a mortal woman and queen of Carthage. She is foreign, exotic, mysterious, sexually and politically potent. Talking about Odysseus, we see that Odysseus is approached by Hermes who warns him against Circe. She offers Odysseus to have sex with her and it happens. Odysseus now distracted, lives with her on her island for a year until his comrades remind him of Ithaca. The longest delay in Odysseus’ journey is at the island of Calypso. Calypso lives alone on an exotic and beautiful island. After Odysseus crash lands here, he is rescued by her and held captive for seven years. Calypso loves Odysseus unconditionally and offers him immortality. Calypso could never impress Odysseus like Circe did. But in the Aeneid, we see that Aeneas loses sight of his mission of founding Rome in Italy. Dido makes Aeneas forget about what he is destined for as they fall in love. Both Dido and Circe keep men away from their

A particular instance of self-indulgence shows Aeneas involved in a love affair with Dido, the queen of Carthage. Since Aeneas is distracted by this activity, he catches himself off guard when the gods intervene to direct him back on track toward his fate. "Then Aeneas was truly overwhelmed by the vision, stunned, his hackles bristle with fear, his voice chokes in his throat" once he is suddenly issued this urgent message. This detail perfectly describes Aeneas ' situation of being frozen in place and unable to make any progress on his fate. The gods ' reminder comes as a shock to Aeneas, thereby forcing him to acknowledge the consequences of his actions. His alarmed reaction

Young Augustine weeps for the woman who dies for her love, as an older Augustine weeps over his complete ignorance and incontinence. Young Augustine is ignorant of the presence of God in his life, and is compelled not to weep for his own spiritual distance from God, but instead for a tragedy that, in the mind of the older Augustine, is incomparable to the tragedy of being without God. The older Augustine is compelled by his advanced knowledge of the Lord’s proximity to lament his previous lack of control over his habits, proclaiming “I had no love for you and ‘committed fornication against you’ (Ps. 72:27); and in my fornications, I heard all round me the cries ‘Well done, well done’ (Ps. 34:21; 39:16) … I abandoned you to pursue the lowest things of your creation.” (Conf. 16). This reveals that Young Augustine lives an entirely habitual life, never thinking of God or his importance, instead concerned with material and worldly concerns such as reputation and honor. This state of pure habit does not leave space for Young Augustine to have continence, and leaves him to act out his life according to passion and emotions.

A journey is the act of traveling from one place to another and in the case of Aeneas and Augustine, it was taken to accomplish a goal. Aeneas and Augustine both take distinctive journeys in the works written by Virgil and Augustine. Virgil opens The Aeneid with stating his subject of "warfare and a man at war," in which he illustrates the sense of war. Aeneas has a destiny and takes a journey to find a new home for his people, as a leader would. In contrast, Augustine, in Confessions takes a journey to find his final resting place with God. Though both of these trips are exceptionally different, there are a number of similarities between the two. The physical journey of Aeneas and Augustine were similar in the sense that they both had the same goal in mind of uncovering something along the way. Both of these characters take individual journeys and face their own troubles along the way, but in the end, Aeneas and Augustine accomplish the destiny that was brought upon them at different times in their lives.

However, Augustine has another agenda- his confessions are also meant to show his praise and love for God. He says this in the fifth book with: "Accept the sacrifice of my confessions by the agency of my tongue, which Thou has formed and quickened, that it may confess to Thy name... But let my soul praise Thee, that it may love Thee; and let it confess Thine own mercies to Thee, that it may praise Thee." This is a clear declaration of his praise to God, and ​almost another underlying message of the text to the audience. So as he is writing about his life, he is trying also to set an example to the audience about how his choices were not always the best and use this as a guide to their own lives. And finally through his story, use his conversion and change as a way to praise God to show that even someone who "strayed off" the path was able to redeem themselves and how merciful and good God is to accept someone even as sinful as he was.

However, we can see that as Augustine is writing his confessions, he is continuously reading even his own work allegorically. An example was in the way he had interpreted his younger self weeping over the death of Dido. In book II, Augustine writes about how he was “forced to memorize the wanderings of Aeneas” and as a result “[forget his] own wanderings… and [wept over] the death of Dido who killed herself for love, while bearing dry-eyed [to his own] state” (Augustine 906). Literally, Augustine weeping over Dido’s death would just be someone who was sad over a character dying in a story. However, allegorically, Augustine saw his weeping as being “nothing…more pitiful than a pitiable creature who does not see to pity himself, and weeps for the death that Dido suffered through love of Aeneas and not for the death he suffers himself through not

Augustine considers his greatest sin to be the sin of lust. He is held fast by the chains of love and its physical pleasures. Augustine says that his “one delight was to love and be loved” (Augustine 1118). As an adolescent he “could not distinguish the white light of love from the fog of lust” (Augustine 1118). There is a difference between love and lust. Love is pure and noble; lust is a base desire. Augustine went to study at Carthage, “where a cauldron of illicit loves leapt and boiled about [him]” (Augustine 1121). Interestingly, Carthage is the city where Aeneas had his affair with Dido. Augustine says that he “in

In St. Augustine’s Confessions and Dante’s Inferno, the central characters in their respective narratives are presented a message from which induces distinct reactions. More importantly, their reactions are reflections of their perspective concerning the Christian outlook

Dido has a passionate desire and lust for Aeneas. Cupid has lit a flame in her heart, and it continually grows and desires to be with Aeneas. Dido is hesitant to pursue a meaningful relationship with Aeneas because she had vowed to never remarry upon the death of Sychaeus. Dido becomes consumed with herself and her lust for Aeneas. In her splendor, she begins to forego many of her duties, and the city of Carthage begins to see the effects. Juno sees this as an opportune time to toy with the fates. She proposes, to Venus, that they work together in order

Once Dido’s and Aeneas’ “love” has been set on its course, he receives word from the god Mercury to return to his duties for Troy, “Blind to your own realm, oblivious to your fate!” (Virgil, p.136) Aeneas desires the love of Dido, but recognizes his obligation to found Rome. This is where a complication arises regarding fate. Aeneas strayed from his destiny, moving alongside his desires rather than uniting his aspirations with his obligations, thus creating conflict within his life and difficulties weighing the importance of his obligations and desires. The pressures of fate and the gods were not in Aeneas’ control; however, it was his own decision to fall in love with Dido and ignore his mission, even if momentarily. As humans we are obligated to one another regardless of desire.

Playwright Lucius Annaeus Seneca said that “Fate leads the willing, and drags along the reluctant,” (Beautiful Quotes) and perhaps nowhere is this idea better illustrated than in Virgil’s epic poem The Aeneid. Fate drives the course of events throughout the twelve books of The Aeneid, pushing both the mortal and divine, to the unwavering destinies laid before them, and destroying those who attempt to defy, or even hinder, the course of destiny. Today, fate is regarded as a benign force which can be easily combated with free will. However, As Virgil conveys in his epic, fate was once considered to be so unyielding that not even the gods themselves could intervene to prevent its coming to