Hannah Clargo
What is the relationship between Jupiter and ‘fate’ in the Aeneid?
Similarly to the modern definition of fate as ‘the ultimate agency that
predetermines the course of events’ (Collins Dictionary), Stoicism,
founded by Zeno of Citium around 300BC, views this concept as an
immoveable and overwhelming force. This philosophy further explains
that any attempt to change the outcome of an event is futile, as fate
cannot be changed or altered in any way. By considering the fate of
Aeneas in relation to Stoic ideas, it is possible to understand more deeply
the relationship between Jupiter and fate in the poem, as the god, despite
being omnipotent, does not attempt to change his future, yet works in
concordance with fate to ensure it may follow its due course.
Throughout the Aeneid, the protagonist appears to appropriate
Stoicism and its ideas of fate. This is made especially clear through the
adoption of the Stoic phrase regarding ‘following fate/god’, drawing a
parallel between these two ideas and thus between fate and Jupiter within
the epic (Edwards, The Expression of Stoic Ideas in the Aeneid, pg151).
Whilst this phrase appears in many literary texts including Chrysippus’
Stoicorum Veterum Fragmenta, in which he compares a man’s attachment
to fate, whether unwilling or not, to a dog being tied to a cart (SVF 2.975),
it also does so multiple times across the Aeneid. This is done by Aeneas
himself as he claims to be ‘following the fate which was given to me’,
‘data fata secutus’ (Aen. 1.382), as well as when he announces the jussive
command to ‘let us follow the fates, whether they lead us on or lead us
back’, ‘quo fata trahunt retrahuntque, sequamur’ (Aen. 5.709). Thereby,
Virgil demonstrates the superiority of the idea of fate in addition to
proving the character’s awareness of his own inability to contradict what
is destined for him as, aptly named by Quinn, ‘an instrument of fate,
commanded by prophecy, but uncomprehending’ (Quinn, Virgil’s Aeneid:
A Critical Description). However, due to our knowledge that this phrase
has been coined from Stoic discussions, there appears to be a link
between fate and god, meaning that Aeneas could in fact be arguing his
need to follow the laws of Jupiter rather than fate as a more abstract
notion.
Furthering this idea, it is necessary to understand whether Virgil does
actually allow Aeneas to conform to the Stoic ideal of wisdom,
moderation, and courage, in order to appreciate whether this idea of fate,
and its consequential relationship with Jupiter, can be applied to the
Aeneid. Whilst Bowra argues that in modern view, he is unjustly viewed as
‘a prig and a bore’ (Bowra, Aeneas and the Stoic Ideal, p8), he also states
that ‘Orthodox Romans believed in Aeneas as an ideal man’, (Bowra,
Aeneas and the Stoic Ideal, p9), proven in his pious acts such as ensuring
the penates were taken from his burning city (Aen. 2.717) and returning
to lead his people despite the loss of his beloved wife (Aen. 2.802).
Though it is speculated that there may have been criticism of his
character in Carvilius Pictor’s Aeneomastix, the contents no longer exist,
meaning we have no physical proof as to how idolised Aeneas truly was
among the Roman population. Still, Bowra proceeds to describe Aeneas as
an ‘exemplar of manly virtue (as) a coward, a muddler, and a seducer,
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What is the relationship between Jupiter and ‘fate’ in the Aeneid?
Similarly to the modern definition of fate as ‘the ultimate agency that
predetermines the course of events’ (Collins Dictionary), Stoicism,
founded by Zeno of Citium around 300BC, views this concept as an
immoveable and overwhelming force. This philosophy further explains
that any attempt to change the outcome of an event is futile, as fate
cannot be changed or altered in any way. By considering the fate of
Aeneas in relation to Stoic ideas, it is possible to understand more deeply
the relationship between Jupiter and fate in the poem, as the god, despite
being omnipotent, does not attempt to change his future, yet works in
concordance with fate to ensure it may follow its due course.
Throughout the Aeneid, the protagonist appears to appropriate
Stoicism and its ideas of fate. This is made especially clear through the
adoption of the Stoic phrase regarding ‘following fate/god’, drawing a
parallel between these two ideas and thus between fate and Jupiter within
the epic (Edwards, The Expression of Stoic Ideas in the Aeneid, pg151).
Whilst this phrase appears in many literary texts including Chrysippus’
Stoicorum Veterum Fragmenta, in which he compares a man’s attachment
to fate, whether unwilling or not, to a dog being tied to a cart (SVF 2.975),
it also does so multiple times across the Aeneid. This is done by Aeneas
himself as he claims to be ‘following the fate which was given to me’,
‘data fata secutus’ (Aen. 1.382), as well as when he announces the jussive
command to ‘let us follow the fates, whether they lead us on or lead us
back’, ‘quo fata trahunt retrahuntque, sequamur’ (Aen. 5.709). Thereby,
Virgil demonstrates the superiority of the idea of fate in addition to
proving the character’s awareness of his own inability to contradict what
is destined for him as, aptly named by Quinn, ‘an instrument of fate,
commanded by prophecy, but uncomprehending’ (Quinn, Virgil’s Aeneid:
A Critical Description). However, due to our knowledge that this phrase
has been coined from Stoic discussions, there appears to be a link
between fate and god, meaning that Aeneas could in fact be arguing his
need to follow the laws of Jupiter rather than fate as a more abstract
notion.
Furthering this idea, it is necessary to understand whether Virgil does
actually allow Aeneas to conform to the Stoic ideal of wisdom,
moderation, and courage, in order to appreciate whether this idea of fate,
and its consequential relationship with Jupiter, can be applied to the
Aeneid. Whilst Bowra argues that in modern view, he is unjustly viewed as
‘a prig and a bore’ (Bowra, Aeneas and the Stoic Ideal, p8), he also states
that ‘Orthodox Romans believed in Aeneas as an ideal man’, (Bowra,
Aeneas and the Stoic Ideal, p9), proven in his pious acts such as ensuring
the penates were taken from his burning city (Aen. 2.717) and returning
to lead his people despite the loss of his beloved wife (Aen. 2.802).
Though it is speculated that there may have been criticism of his
character in Carvilius Pictor’s Aeneomastix, the contents no longer exist,
meaning we have no physical proof as to how idolised Aeneas truly was
among the Roman population. Still, Bowra proceeds to describe Aeneas as
an ‘exemplar of manly virtue (as) a coward, a muddler, and a seducer,
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