Book Five

[Thomas]

After the emotional intensity of the Dido episode, we get a more relaxed state of affairs in Book Five. Aeneas and his fleet leave Carthage and notice only some smoke behind them. They don't know what caused the smoke, but they nevertheless feel a "grim foreboding" at the sight. It seems strange, and maybe a bit callous for Aeneas to leave without looking back, but he is in search of Italy and his "fate". Unfortunately, the winds blow them off course once again and they find themselves back in Sicily, one full year after the death of Anchises.

Aeneas takes the opportunity to honor the memory of his father by holding funeral games. This book is similar in many ways to the games that Achilles arranges to mourn Patroclus in Book 23 of the Iliad, and no doubt Vergil wrote it with Homer in mind. There are a few details here that caught my eye, and they mostly have to do with how the Trojans approach failure. For example, during the ship race, Gyas urges Menoietes, his helmsman, to keep close to the rocks that serve as the turning point. But Menoetes chooses safety instead, and allows a more daring crew to overtake him. Gyas is furious and throws Menoetes overboard. Meanwhile, another ship captained by Sergestes is nearly destroyed on the rocks. Does this seem a bit extreme for a game? Or are these more than games? (And is it at all ironic that a ship named Scylla is the winner?)

During the footrace, Nisus slips, and having lost the advantage he decides to throw himself in the way of Salius in order to help his friend Euryalus win. Is this honorable? Salius cries foul, and Aeneas laughs and tries to make it right by awarding them rich prizes. (Where did all these luxurious items come from anyway?)

There is a brutal boxing match, followed by an archery contest that ends with an omen: an arrow that soars in flames through the clouds. Next, an equestrian procession featuring Ascanius riding a Tyrian horse, the gift of Dido.

Meanwhile, Juno sends Iris in disguise to convince the women of Troy to burn their ships so they will be forced to end their voyage and settle in Sicily. She nearly succeeds, but the fires are put out. With Dido's pyre in the background and the women setting fire to the ships, I wonder if Vergil is proposing a relationship between women and fire and furor.

Aeneas seeks the counsel of wise Nautes the prophet. He tells Aeneas, " Staying or going, we must follow fate. Whatever comes, endurance conquers fortune." And then the ghost of Anchises appears, who urges Aeneas forward, but tells him he will need to make a pit stop in Hades.

Finally, I wonder about poor Palinurus. He always reminds me of Elpenor, who gets drunk, falls asleep and rolls off Circe's roof in the Odyssey. But Palinurus was just dutifully doing his job. It seems unfair, but what is fair when fate has the final say?

[Kyle]

I was literally watching the Olympics on television this week and reflecting on how much more exciting it was to read Book V, than to watch a 1-hour cross-country skiing race.

[Sinisa]

I really enjoyed book 5. It's as if you are reading a story in Sports Illustrated or some other sport magazine. Sports journalism haven't changed much since Virgil's time :-)

[Donnally]

It may be my imagination, but comparing the games in the Aeneid with those in the Iliad, there seems to be an added edge of brutality displayed by Virgil's contestants. It puts me in mind of the sorts of contests the Greeks enjoyed as opposed to the Romans. The Greeks held contests of athletic skill and artistic excellence. The Romans watched gladiators fighting to the death.

[tom]

I really appreciate the subjectivity of the judging / awarding of prizes in the contests in Book V. I mean, the arrow shot up into the sky that disappeared? Not sure all judges would agree on that one.

I liked the touches of humor or what Thomas referred to as the "relaxed state of affairs" in Book V. For all the weighty seriousness in the other books, and the pressure placed on Aeneas to create a new nation, it feels welcome to have a lighter tone.

[Kyle]

tom wrote: "I really appreciate the subjectivity of the judging / awarding of prizes in the contests in Book V. I mean, the arrow shot up into the sky that disappeared? Not sure all judges would agree on that ..."

And pretty fabulous prizes, they seem, too.

[Kerstin]

There is a curious scene at the altar when a serpent appears.

A serpent from the tomb began to glide;
His hugy bulk on sev'n high volumes roll'd;
Blue was his breadth of back, but streak'd with scaly gold:
Thus riding on his curls, he seem'd to pass
A rolling fire along, and singe the grass.
More various colors thro' his body run,
Than Iris when her bow imbibes the sun.
Betwixt the rising altars, and around,
The sacred monster shot along the ground;
With harmless play amidst the bowls he pass'd,
And with his lolling tongue assay'd the taste:
Thus fed with holy food, the wondrous guest
Within the hollow tomb retir'd to rest.
The pious prince, surpris'd at what he view'd,
The fun'ral honors with more zeal renew'd, ...

It seems to have something to do with proper sacrifice. The serpent is pleased, and Aeneas is relieved. Earlier in chapter two Laocoon and his sons are killed by two serpents emerging from the seas. These serpents were sent by Athena in revenge of Laocoon having warned Troy of the wooden horse.

In an unrelated story, in jealous fury Hera sends a giant serpent after Leto and her twins because they were fathered by Zeus. So if I get this right, serpents seem to be a favorite weapon of the gods to go after humans who have offended them.

So what to make of this serpent here? Who sent it? What other roles do serpents have in Greek/Roman mythology besides meting out revenge?

[Thomas]

Kerstin wrote: "There is a curious scene at the altar when a serpent appears.

A serpent from the tomb began to glide;
His hugy bulk on sev'n high volumes roll'd;
Blue was his breadth of back, but streak'd with ..."

That is an interesting detail. The snake appears in response to Aeneas' call:

Hallowed father,
I call unceasingly to your poor spirit,
Your ghost: the body that I saved is ashes...
Then from beneath that holy site there slipped
A giant snake...
The son resumed the rites with greater fervor.
Was this the place's spirit? Or his father's Attendant?

Snakes in Greek and Roman mythology were often guardians of underground places -- wells, springs, and tombs. In art snakes often inhabit gardens and are seen coiled around sacred trees or at the foot of altars. This snake tastes the offerings that have been placed near the grave mound and slips harmlessly back into the tomb. Aeneas is amazed at this and continues his rites with even more energy. It appears to be a good sign!

[Kerstin]

Thanks Thomas!

[Sinisa]

I was amazed how many times all kinds of snakes appear not just in Aeneid, but in other Greek/Roman myths. They seemed to be obsessed with these creatures. In the old testament a serpent is one of the first creatures that has a prominent role. It all sounds strange to a reader in 21st century. Were there more snakes around in the ancient times? Why are they so important part of classical mythology?

[Sam]

Snake is Archetype.

[Sinisa]

Sam wrote: "Snake is Archetype."
Ok, I had to look it up and according to the dictionary, archetype is a recurrent symbol or motif in literature, art, or mythology.
For me snakes are symbol of ugliness, evil and death but according to Wikipedia:
"Historically, serpents and snakes represent fertility or a creative life force. As snakes shed their skin through sloughing, they are symbols of rebirth, transformation, immortality, and healing. "
Really? Is that how Vergil would think about snakes?

[Thomas]

Sinisa wrote: "For me snakes are symbol of ugliness, evil and death but according to Wikipedia:
"Historically, serpents and snakes represent fertility or a creative life force. As snakes shed their skin through sloughing, they are symbols of rebirth, transformation, immortality, and healing. "
Really? Is that how Vergil would think about snakes? "

As we find out in the next book, some Romans believed in reincarnation, so I think it's quite possible that Vergil saw the snake as a symbol of rebirth or transformation. For most Judeo-Christians the snake image brings the serpent from the Garden of Eden story to mind, but the Romans didn't share this cultural reference point. How we interpret an archetype depends very much on our cultural perspective.

[Tamara]

Sinisa wrote: "Sam wrote: "Snake is Archetype."
Ok, I had to look it up and according to the dictionary, archetype is a recurrent symbol or motif in literature, art, or mythology.
For me snakes are symbol of ugli..."

Snakes have a rich and fascinating history in world mythology. They have not always been considered “evil.” In the ancient past, they were considered creatures of wisdom, healing, and transformation. And they were associated with the female. Just as the snake sheds its skin and is “reborn,” so a female sheds her skin and is reborn through her monthly cycle.

Ancient goddess figures were frequently depicted with snakes. See, for example, the Minoan Snake Goddesses—one has snakes crawling up her arms; the other is holding a snake in each raised hand. They symbolize her power.

Snakes were thought to have knowledge of the afterlife because they crawl in the nooks and crannies of the earth. They were associated with healing (the caduceus with its two snakes winding around a staff; Asclepius carried a snake-entwined staff), with higher knowledge, rebirth, and regeneration. In Kundalini Yoga, for example, the energy centers (chakras) in your body are activated as the Kundalini moves upward through each chakra until you reach spiritual enlightenment. The Kundalini is depicted as a snake and is associated with the divine feminine, Shakti. Tiresias’ journey to wisdom, insight, and prophecy begins when he sees two snakes copulating. Snakes pop up all over mythology and ancient art, see ancient Egypt and Mesopotamia, for example.

The theory is that the divine feminine/goddess figure was initially believed to be parthenogenetic. Once it was discovered males had a role in procreation, efforts were made to reduce the stature of the primal female and to elevate male sky gods. Consequently, anything associated with the divine feminine was demonized and had to be subdued, controlled, defeated. That includes snakes, snake-like creatures, dragons, etc.

Enuma Elish: The Babylonian Creation Epic tells the story of how Tiamat, the primal mother, mother of all, was killed. Her body is dismembered by her descendent, the male god Marduk who then constructs the sky and land from her mutilated body and appoints male gods to be in charge. The earth, therefore, is still female, but it is now formed by the lifeless carcass of a deceased mother goddess whose creative power has been appropriated by the supreme male god, Marduk. Gilgamesh: A New English Version includes the story of the Inanna and the Huluppa tree which houses the anzu bird and a serpent “who could not be charmed” (controlled). So Gilgamesh chops down the tree and fashions a throne of out it.

Snakes, which once used to be considered creatures of regeneration, wisdom, healing etc. were transformed to be viewed as evil. Adam and Eve in the garden. St. George kills the dragon. So does Beowulf. I could give tons of other examples, but I think I’ve probably overstayed my welcome :)

[Sam]

Ok, I had to look it up and according to the dictionary, an archetype is a recurrent symbol or motif in literature, art, or mythology.
Also in the individual psyche (if I can say such a thing exists). (An archetype supplies the connection of the psyche with the mythological realm.)

and thank you Tamara for that great description of Babylonian mythology.

[Sam]

Donnally wrote: The Greeks held contests of athletic skill and artistic excellence. The Romans watched gladiators fighting to the death
I wonder if we can say the Romans of Virgil's time enjoyed gladiatorial combat. I associate it more with at least 1st Century Empire rather than the early Principate.

[Sinisa]

Tamara wrote: "Sinisa wrote: "Sam wrote: "Snake is Archetype."
Ok, I had to look it up and according to the dictionary, archetype is a recurrent symbol or motif in literature, art, or mythology.
For me snakes are..."

Thank you, Tamara,!
It's great to learn so much about the symbolism of snakes in old religions and myths. I like those Minoan snake goddess figurines. It was a fascinating ancient culture, but we know so little about them.
I've read Gilgamesh but forgot about the Huluppa tree. I will add Enuma Elish on my TBR.

[Tamara]

You’re more than welcome, Sinisa.

I find the topic of ancient cultures, their mythology and artifacts fascinating. I got my degrees in English Lit. If I had to do it over again, I would probably study anthropology.

I hope you enjoy the Enuma Elish. It was recited during the annual festival held in Babylon at the time of the spring equinox. The festival lasted 11 days and involved performance of rituals and recitation of the poem. The purpose was to celebrate Marduk’s majesty, establish Babylon as his center, ritually re-create the universe, and set it on its regulated course for another year. The procession must have been a sight to behold.

[Sam]

You are probably familiar with Mircea Eliade, Myth of Eternal Return. I too would now study anthropology. I wrote about Myth for my History grad degrees. Myth of Technology in the USA. and Aeneid is so -- Campbellian, despite my disagreement with him. I'd also be an archeologist/anthropologist, and Classics as well. Ain't reading grand!

[Tamara]

Sam wrote: "You are probably familiar with Mircea Eliade, Myth of Eternal Return. I too would now study anthropology. I wrote about Myth for my History grad degrees. Myth of Technology in the USA. and Aeneid i..."

I am familiar with Eliade. I have his Images and Symbols: Studies in Religious Symbolism and his The Sacred and the Profane: The Nature of Religion.

Sam wrote: "Aint reading grand!"

I couldn't agree more.

[Sinisa]

I studies physics and math at the university but ended up working in IT sector as a software developer.
I always loved literature and history but I’m not sure if I would choose it as a profession. It’s just a hobby for me so it’s not always easy to find time for it.
English is my second language. I learned it as a grown-up. To be honest I’m still learning it. I still have to use dictionary, especially when I’m reading such a challenging text as The Aeneid. I probably wouldn’t choose to read it now, but I saw that it will be read in this group, so I decided to jump on the opportunity and follow your weekly schedule. So far so good. Thank you for all the explanations!

[Greg]

I've fallen behind due to problems at work and just finished this section today, though I plan to catch up to book 7 this weekend.

I enjoyed it, though much of it was just the interlude of the games. What a dramatic way for Dares to announce his retirement!

But there was a whole series of portents, from the snake to the flaming arrow to the appearance of dead Anchises himself in the fire. Thanks so much for the information on the mythology surrounding snakes Tamara! Fascinating!

And I did feel for Palinurus, who even when tempted, tried to stick to his duty. His loss was haunting.