The American Aeneas

Choice Magazine Outstanding Academic Book?? "John Shields's book is a provocative challenge to the venerable Adamic myth so exhaustively deployed in examinations of early American literature and in American studies. Moreover, The American Aeneas builds wonderfully on Shields's considerable work on Phillis Wheatley. "?--American Literature?? "The American Aeneas should be of interest to classicists and American studies scholars alike." ?--The New England Quarterly?? John Shields exposes a significant cultural blindness within American consciousness. Noting the biblical character Adam as an archetype who has long dominated ideas of what it means to be American, Shields argues that an equally important component of our nation's cultural identity--a secular one deriving from the classical tradition--has been seriously neglected.??Shields shows how Adam and Aeneas--Vergil's hero of the Aeneid-- in crossing over to American from Europe, dynamically intermingled in the thought of the earliest American writers. Shields argues that uncovering and acknowledging the classical roots of our culture can allay the American fear of "pastlessness" that the long-standing emphasis on the Adamic myth has generated. John C. Shields is the editor of The Collected Works of Phillis Wheatley and the author of The American Aeneas: Classical Origins of the American Self, which won a Choice Outstanding Academic Book award and an honorable mention in the Harry Levin Prize competition, sponsored by the American Comparative Literature Association.

The American popular hero has deeply bipolar origins: Depending on prevailing attitudes about the use or abuse of authority, American heroes may be rooted in the traditions of the Roman conquerors of The Aeneid or of the biblical underdog warriors and prophets. This book reviews the history of American popular culture and its heroes from the Revolutionary War and pre-Civil War "women's literature" to the dime novel tales of Jesse James and Buffalo Bill. "Hinge-heroes" like The Virginian and the Rider's of the Purple Sage paved the way for John Wayne's and Humphrey Bogart's champions of civilization, while Jimmy Stewart's scrappy rebels fought soulless bankers and cynical politicians. The 1960s and 1970s saw a wave of new renegades--the doctors of MASH and the rebel alliance of Star Wars--but early 21st Century terrorism called for the grit of world weary cops and the super-heroism of Wonder Woman and Black Panther to make the world safe.

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A bold new translation of the Aeneid

The Other Virgil tells the story of how a classic like the Aeneid can say different things to different people. As a school text it was generally taught to support the values and ideals of a succession of postclassical societies, but between 1500 and 1800 a number of unusually sensitive readers responded to cues in the text that call into question what the poem appears to be supporting. This book focuses on the literary works written by these readers, to show how they used the Aeneid as a model for poems that probed and challenged the dominant values of their society, just as Virgil had done centuries before. Some of these poems are not as well known today as they should be, but others, like Milton's Paradise Lost and Shakespeare's The Tempest, are; in the latter case, the poems can be understood in new ways once their relationship to the 'other Virgil' is made clear.

"This Roman polish, and this smooth behaviour, That render man thus tractable and tame? Are they not only to disguise our passions, To set our looks at variance with our thoughts, To check the starts and sallies of the soul, And break off all its commerce with the tongue; In short, to change us into other creatures, Than what our nature and the gods designed us? (Joseph Addison, Cato: A Tragedy, I, 4, 40-47) What have we been changed into? Amidst Rome's civil war, the Numidian general, Syphax, questions the effects of Romanization endorsed by Numa, the prince of Numidia and ally of Cato the Younger in the fight against Caesar. This question is unsettling in part because answering it begins to undermine an assumption about the past upon which the question rests. The more one pushes the question, the more one realizes that there is no absolute beginning point, no from, but only ongoing experiences and memories that almost imperceptibly connect to identities. Yet cultures attempt to answer the question of identity definitively. Cultures naturalize, lending normativity to beliefs and actions that form identity. And cultures narrativize, giving constancy to identity over time. The assumptions that underlie these narratives - the symbolic resources that a culture draws on - rest in the background as something already familiar within which one remembers, makes sense of experiences, and forms 12 expectations. To ask about these assumptions unsettles, laying bare the anxieties that underlie the question, "Who are We?" We answer the question for America through familiar European categories that grow out of the Renaissance and Enlightenment. Questions of the American founding are organized around debates about its republican, liberal, or religious heritage. The space, itself, appears as an empty state of nature in which a new history (absent a feudal past) can begin. Belonging appears as a formal feature of the integrated nation-state (notably, citizenship) that is comprised of constitutional rights and sustained by market interactions. And the future is envisioned as a narrative of progress of reason, science, wealth, and rights. Early American social actors and observers defined it this way; scholars analyze America in these terms"--

"This book examines the role of philosophical metaphor and allegory in the Aeneid, focusing on tendentious allusions to Lucretian atomism. It argues that Virgil, drawing upon a popular strain of anti-atomist and anti-Epicurean arguments in Greek philosophy, deploys atomic imagery as a symbol of cosmic and political disorder. The first chapter of this study investigates the development of metaphors and analogies in philosophical texts ranging from Aristotle to Cicero that equate atomism with cosmological caprice and instability. The following three chapters track how Virgil applies this interpretation of Epicurean physics to the Aeneid, in which chaotic atomic imagery is associated with various challenges to the poem's dominant narrative of divine order and Roman power. For Aeneas, the specter of atomic disorder arises at moments of distress and hesitation, while the association of various non-Trojan characters with atomism characterizes them as agents of violent disorder needing to be contained or vanquished. The final chapter summarizes findings, showing how Virgilian allusion to Lucretian physics often conflates poetic, political, and cosmological narratives, blurring the boundaries between their respective modes of discourse and revealing a general preference for hierarchical, teleological models of order"--

In this collection of twelve of his essays, distinguished Virgil scholar Michael Putnam examines the Aeneid from several different interpretive angles. He identifies the themes that permeate the epic, provides detailed interpretations of its individual books, and analyzes the poem's influence on later writers, including Ovid, Lucan, Seneca, and Dante. In addition, a major essay on wrathful Aeneas and the tactics of Pietas is published here for the first time. Putnam first surveys the intellectual development that shaped Virgil's poetry. He then examines several of the poem's recurrent dichotomies and metaphors, including idealism and realism, the line and the circle, and piety and fury. In succeeding chapters, he examines in detail the meaning of particular books of the Aeneid and argues that a close reading of the end of the epic is crucial for understanding the poem as a whole and Virgil's goals in composing it.