#but good basic reading on her is perkell (even if i do occasionally disagree w her) grillo and hughes

[wildkitte]

Let’s talk about Creusa!

Hooray @aeneiddaily has finally reached my favouritest blorbo of the Aeneid, Aeneas’ wife Creusa. I just finished my bachelor’s thesis about her (specifically what Maurus Servius Honoratus says about her character, also comparing to R. G. Austin’s commentary) and she’s been a special little brainrot of mine for the last couple years even before last schoolyear’s deeper dive into madness.

For now I want to just talk about some basics when it comes to Creusa, and then some more text based analysis later (probably tomorrow and the day after, I suppose?). Please note that my information on the topic is still limited - I only got as far as a BA thesis can go (around 33 pages overall), and I mostly used articles written in English and whatever was accessible through my university’s library.

Let’s start with a little introduction, and once Aeneid Daily gets to the Juicy Bits (aka lines 2.768–795) I’ll get to some deeper discussions of her character and what commentators, both modern and ancient, have said about her.

(And, uh… spoilers for the ending of Book 2? If that is a concern?)

SO, Creusa! Who is Creusa? Well, she is Aeneas’ wife and the mother of their son Ascanius, and she dies at the end of the Book 2, these are the basic facts. But are they? There’s actually some interesting stuff relating to her tradition.

Aeneas’ wife appears in earlier tradition, in both art and literature. In the famous depiction of Aeneas carrying his father and the penates out of Troy, he’s occasionally accompanied by a woman (or sometimes two) depicted with him, assumedly his wife. Sometimes she tags along with Aeneas to Italy, and in some traditions, she is saved and swept away by Venus or Cybele. To my knowledge she is never captured by the Greeks (like poor Andromache and Cassandra). For some reason Vergil decided to create a version where she dies (and I will get to the possible motives of this in another post), and that became the popular tradition after Aeneid was published.

One fascinating thing about Creusa (that drives me ABSOLUTELY INSANE) is actually her name – and specifically that it might not be her name at all.

She has been called Εὐρυδίκη (Latin spelling often Eurydica), and the name later changes to Κρέουσα (lat. Creusa). It is not certain when or why this change happens exactly. Pausanias talks about this in Hellados periegesis and explain that Creusa (Κρέουσα) is “naturally Aeneas’ wife” (εἶναι γὰρ δὴ καὶ Αἰνείου τὴν Κρέουσαν γυναῖκα) but that i.e., the author Leskheos has also used the name Εὐρυδίκη (Paus. 10. 26.1-2). But suddenly in the 1st century BC, Livy, Vergil and Dionysius of Halicarnassus start using the name Creusa – I have not been able to find an explanation as to why this happened. Austin speculates that it might have been some new finding of the antiquarians of the time, or perhaps one of the authors came up with the name first and it caught on (Pausanias certainly sheds no more light on this).

But hey why is the name important at all? Well, you might have picked up on the familiar name Eurydica there and maybe even made the connection to Vergil’s Georgics – and you would be absolutely correct to do so! While Vergil is partially creating his own tradition with Creusa, he references his own passage on Orpheus and Eurydice in the 4th book of the Georgics (4.453-527), down to direct quotes pulled from this previous work. There are some pretty obvious similarities between Aeneas and Creusa and Orpheus and Eurydice, which I found to be an interesting add-on to the character of Creusa (I’ll also come back to this later – let’s talk about PARALLELS BABY). In a way Vergil’s Creusa carries with her the earlier tradition of Aeneas’ wife, and Vergil is able to connect all these versions of her into one while also reinventing her for the purposes of the epic. (I am very normal about this) (trust me)

Her being Ascanius’ mother is actually something that has been contended as well. Servius mentions that it has been called into question – there are some who think Ascanius is Lavinia’s son (he mentions Livy as one; see Serv. Aen. 1.7) rather than Creusa’s. In Vergil’s version Creusa is very explicitly Ascanius’ mother, and this actually has a deeper reasoning than just a matter of taste. I probably don’t have to explain to anyone the importance of connecting Aeneas and through him Iulus to emperor Augustus, but it is indeed connected to that. Not only is Iulus of divine origin (being the grandson of Venus) but he is also descendent from the royal family  of Troy – Creusa is Priam’s daughter, Hector’s sister, and Vergil brings this up a lot (as does Servius, he’s really into proving the point). The Trojan royal family line brings even more legitimacy to gens Julia‘s right to power. Here Vergil creates a political myth (like Tarrant (1997) puts it) to emphasize Augustus' legitimacy and Creusa being Ascanius’ mother is an integral part of that.

But hey so, Creusa’s death, what’s up with that?

Once we get to her disappearance, I’ll talk about this a bit more because there is actually a lot of interesting discourse there, both in modern research as well as Servius’ commentary (Commentarius in Vergilii Opera, from c. 4th and 5th century (I include both Servius and Servius Auctus and use them interchangeably)). It all starts from today’s entry, lines 2.675-678, but I’ll talk about it more once we have full context.

So here’s my little introduction to Creusa, I have a lot more to say (I had 33 pages to say, actually, and would’ve had more if I didn’t have to narrow my research topic down, boo).

Oh Creusa, Creusa, you mysterious creature, most loyal of wives and yet another tragic female character who must die for Aeneas’ fate to be fulfilled. She’s a wife, she’s a mother, she’s chosen by gods and even… immortal? More to come tomorrow!

(Edit: the rest of my posts on her can be found in my creusa-tag)