I have been reading some very good essays on Virgil today, and one fact that my students keep bringing up is that the headless corpse of Priam on the beach is an allusion to Pompey’s headless corpse on the beach of Egypt. This surprised me, since I was fairly certain that Pompey’s headless corpse in Egypt is, in fact, a detail from Lucan, a good century after Virgil, that alludes, therefore, back to Virgil.
So I did a little digging.
The passage of Virgil in question is Aeneid 2.557-8:
iacet ingens litore truncus, / auulsumque umeris caput et sine nomine corpus.
A great trunk lies on the shore, a head torn from shoulders and a body without a name.
The alluding passage in Lucan (first encountered by me in what is now a distant memory, Stephen Hinds, Allusion and Intertext; I even forget what Hinds says) is Civil War 1.685-6:
hunc ego, fluminea deformis truncus harena / qui iacet, agnosco.
I recognise him, who lies on the river’s sands, a misshapen trunk.
The parallels in the Latin make the allusion to Virgil in Lucan fairly clear. What I wondered was how we came to the inverse allusion — that Virgil’s image of Priam’s corpse is of Pompey’s. I did some digging, and it seems that because Pompey was beheaded at the mouth of the Nile and controlled Asia, and because Priam’s body is on the shore and he also controlled Asia, Virgil is making such an allusion.
According to The Virgil Encyclopedia (from Wiley), under the entry ‘Pompey’, Virgil is alluding to Asinius Pollio here. Unhelpfully, Asinius Pollio’s account of the civil war does not survive.
The first person I know of to say that Virgil is making Priam into Pompey in this passage is Servius, the great late antique commentator on Virgil. Due to his access to things now lost to us, we tend to believe Servius. Servius does not give us a source for his belief that Virgil is implicitly making Priam into Pompey. There is, in fact, nothing in the content of Servius that would make us take this line of reasoning beyond our trust in Servius.
Of course, we want to take this line of reasoning because we are in the age of the ‘pessimistic’ or ‘anti-Augustan’ reading of Virgil, the reading that deeply problematises the killing of Turnus, that puts into the forefront of our reading of Book 6 the facts that the golden bough does not come easily and that Aeneas and the Sybil return to the land of the living through the gate of ivory, the gate designed for false dreams. Or we remember Dido and, along with St Augustine, we weep. We are also the age that notes that the first simile of the epic, comparing Neptune with a statesman who calms mobs with a word, is not actually referring to Augustus, who calmed civil strife with war, and we remember that Neptune was the patron of Pompey and of Antony — the enemies of Caesar and Augustus, respectively.
But what if Servius is wrong, and what if he’s wrong because somehow we’ve read the allusion backwards?
What if, that is, the real allusion has been Lucan all along? What if Virgil is not comparing the headless corpse of Priam to the headless corpse of Pompey? What if Lucan’s allusion has so much power that it has become the Virgilian intertext? Thus, we cannot help but see Priam as Pompey after reading Lucan, even if that was not Virgil’s intention.
Or — what if there’s a detail I’ve missed? Perhaps I’ve missed another Pompey intertext to which Virgil is explicitly alluding. Correct me if I’m wrong.