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Stoicism, Memory and Immortality in Virgils Aeneid VI Many philosophical influences are evident in Virgils Aeneid VI.1 However, it has often been suggested that the narrative expresses a predominantly Stoic message.2 Virgils Stoicism is most readily apparent in the concluding speech of Anchises (VI.724-859).3 This speech is arguably the focal point of Aeneid VI, and in this speech Virgil addresses immortality in a markedly Stoic fashion while also making it clear to the reader that immortality is also a distinctly political topic.4 Stoicism accepted immortality of the soul, as well as the Platonic definition of death as a process by which the soul departs the body.5 Anchises discusses the doctrine of souls in a distinctly Stoic way, employing the Stoic elements, ventos (VI.741), gurgite (VI.741) and igni (VI.742), in the purification of souls; furthermore, spiritus intus (VI.726), and igneus [] vigor (VI.730) are also specifically stoic aspects of Anchises speech.6 This Stoic immortality espoused by Anchises, however, contains elements not necessarily compatible with the Stoic philosophical system.

This natural purification suggests that Stoic immortality of the soul may be achieved through its assimilation into the aether.7 However, souls in Elysium do not accomplish this automatically: has omnis (VI.748) must be reincarnated, whereas pauci (VI.744) will achieve immortality through elemental purification. The differentiating factor between has omnis and pauci appears to be memory by others, a valued Roman quality.8 Virgils Stoic message through Anchises speech in Aeneid VI promises Romans that memory by others will guarantee immortality in both name and spirit. In this way, Virgil explores the topic of immortality from both a philosophical and political perspective, albeit through an overall Stoic lens.

1 Noted philosophical influence on Aeneid VI includes Neo-Pythagoreanism, Pythagoreanism, Orphism, Stoicism, Platonism and Epicureanism. Bailey, 1935; Bernstein, 1993; Braund, 1997; Burke, 1979; Cauchi, 1991; Currie, 1975; DeWitt, 1942; Ferguson, 1998; Jefferies, 1934; Knauer, 1990; Solmsen, 1968, 1972; Tarrant, 1997; Walsh, 1928; Williams, 1990; Zagzebski, 2007. 2 Arnold, 1911; Braund, 1997; Edwards, 1960; Glover, 1912; Habinek, 1989; Hainsworth, 1991; Otis, 1963; Quinn, 1968. 3 Braund, 1997; Burke, 1979; Casey, 2009; Fowler, 1990; Glover, 1912; Grandsden and Harrison, 2010; Howatson, 2011; Solmsen, 1968,1972; Tarrant, 1997; Williams, 1990; Zagzebski, 2007. 4 Braund, 1997; Burke, 1979. 5 Jefferies, 1934; Ju, 2009; Walsh, 1928. 6 Braund, 1997; Ju, 2009; Walsh, 1928. Williams, 1990, p. 200. 7 Habinek, 1989; Ju, 2009; Walsh, 1928. 8 Habinek,1989; Jefferies, 1934.

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Quinn, K., 1968. Virgils Aeneid: A Critical Description. Exeter: Bristol Phoenix Press. Solmsen, F., 1968. Greek Ideas of the Hereafter in Virgils Roman Epic. Proceedings of the American Philosophical Society. 112.1, pp. 8-14. Solmsen, F., 1972. The World of the Dead in Book 6 of the Aeneid. Classical Philology, 67.1, pp. 31-41. Tarrant, R. J., 1997. Poetry and Power: Virgils Poetry in Contemporary Context. In: Martindale, C. (ed.), 1997. The Cambridge Companion to Virgil, Cambridge: Cambridge University Press, pp. 169-187. Walsh, J.S., 1928. The Eschatology of Homer and Virgil. Master of Arts. Boston University Graduate School. Williams, R. D., 1990. The Sixth Book of the Aeneid. In: Harrison, S. J. (ed.), 1990. Oxford Readings in Virgils Aeneid, Oxford: Oxford University Press, pp. 191-207. Zagzebski, L. T., 2007. Philosophy of Religion, an Historical Introduction. Malden, MA: Blackwell.