27 research outputs found
Il 'donax' di Apuleio fra epigramma erotico e poesia bucolica: intertestualità e critica testuale in Apul. fr. 4 Courtney/Blänsdorf
No full textStarting from the discussion of a textual problem in the final couplet of a pederastic epigram composed by Apuleius, and quoted by the author in the Apologia (Apul. fr. 4 Courtney/Blänsdorf), this article provides further exploration of the intertextual relationships in Apuleian poetry with the Greco-Roman literary tradition, focusing in particular on bucolic poetry (Virgil’s Eclogue 2; Calpurnius Siculus’ Eclogue 3) and erotic epigrams (Meleager, already a model for Verg. ecl. 2; [ps.-]Plato)
«Corinto di Zeus»: lirica ed epos nella Nemea VII di Pindaro (Nem. VII 102-105)
No full textThe final lines of Pindar’s Seventh Nemean (Nem. VII 102-5) have often been read as a textual allusion to the Sixth Paean, and therefore as a confirmation of the so called “apology theory”. However, they can be easily understood within the poetic discourse of the ode as a summary of Pindar’s polemic attitude towards the mythical and cultural tradition, here represented by Homer (20-30) and the Panhellenic “vulgate” on Neoptolemus’ alleged impiety and death (33-50): the poet claims not to have «outraged Neoptolemus with unchangeable words» (ἀτρόποισι Νεοπτόλεμον ἑλκύσαι ἔπεσι), in contrast to the well-established and mendacious tradition on the hero. In this perspective, I suggest a possibly original reading of the phrase μαψυλάκας Διὸς Κόρινθος («the one who barks the refrain “Corinth of Zeus”») not only as an example of monotonous repetitiveness, but also of a distortion of the truth: I argue that the image triggers an allusive reference to the authority of the epic poet Eumelus of Corinth.I versi finali della Nemea VII di Pindaro (Nem. vii 102-5) sono stati spesso interpretati come un rimando allusivo al Peana VI, e dunque come prova testuale della cosiddetta “teoria dell’apologia”. Al di là del nesso intertestuale fra i due carmi, essi risultano comprensibili all’interno della logica del carme, alla luce della polemica di Pindaro con le menzogne della tradizione culturale pregressa (Omero per la presunta virtù di Odisseo, la vulgata panellenica in senso lato per la presunta empietà di Neottolemo) su cui si impernia la sezione mitica dell’ode: il poeta dichiara di non aver «oltraggiato Neottolemo con parole immutabili» (ἀτρόποισι Νεοπτόλεμον ἑλκύσαι ἔπεσι) in contrasto con i racconti ripetitivi e menzogneri della tradizione. In quest’ottica propongo una lettura possibilmente originale dell’espressione μαψυλάκας Διὸς Κόρινθος («colui che abbaia l’antifona “Corinto di Zeus”»), non solo come esempio di monotona ripetitività, ma anche e soprattutto di alterazione della verità, nella misura in cui innescherebbe per contrasto un implicito richiamo allusivo, verosimilmente intuibile per gli Egineti di etnia dorica, all’autorità dell’epos corinzio e “dorico” in senso lato di Eumelo di Corinto
Ov. Pont. 1.1.41-44: a tentative emendation of line 41
No full textThis article reexamines a textual issue at Ov. Pont. 1.1.41 'scimus ab imperio fieri nil tale Dianae'. Specifically, it proposes the replacement of 'Dianae', whose presence in this context is controversial, with 'Dionae', as a reference to the oracular goddess at Dodona. This suggestion is supported through a comparative analysis with Strabo’s contemporary description of the oracle in Book 7 of his Geography
"Literary androgyny": Pindaric intertextuality and gender in Statius' Achilleid
No full textThe purpose of this article is to further investigate the (still under-explored) relationship between Statius' Achilleid and Greek lyric poetry, with a specific focus on Pindar. A deeper analysis of the introductory section of Statius' Achilleid 1, I argue, might reveal the implicit presence and interaction of Pindaric lyric subtexts, specifically identifiable in Pindar's Nemean 3 and Pythian 9. This intertextual operation would be configured as a metapoetic expedient, which, by establishing a dichotomy between two mythical young characters of both sexes (Achilles himself in Nemean 3, the young princess Cyrene in Pythian 9), is aimed at conceptualizing and bringing into emphasis the construction of Statius' puer as an 'intermediate' figure, thus setting up the conditions for introducing the fundamental narrative subject of the poem's first book: Achilles' temporary inclusion within a social and gender sphere (the group of Scyrian maidens) standing at the antipodes of the dimension of (male) epic heroism
'Unmovierte Partizipien' e 'substantiva communia' in tragedia, e il caso di 'Ino' (Eur. fr. 413 K.): un'ipotesi interpretativa
No full textThis article examines a specific occurrence of the so called unmovierte/motionslose Partizipien, i.e., cases in which, when a substantivum commune (e.g., θεός, ἄνθρωπος, δοῦλος, θνητός, etc.) is used as a predicate of a feminine subject and the copula consists of the present participle of εἰμί (ὤν, οῦσα, ὄν), this agrees with the gender of the predicate and not the subject (Aeschl. Eum. 297, Eur. Hel. 1630, and perhaps Eur. Ion 973). The second part of the article is devoted to an exhaustive analysis of the controversial Eur. fr. 413 K., from the lost tragedy Ino, the purpose of which is to defend the soundness of the Euripidean fragment in its transmitted form
Ajax's 'great time' and Stobaeus' tragic quotations: Sophocles, Ajax 714
No full textThis article supports Livineius’s deletion of τε καὶ φλέγει in Soph. Aj. 714 πάνθ’ ὁ μέγας χρόνος μαραίνει by means of a comparative examination of tragic quotations in Stobaeus’ Anthology, where Aj. 714 is quoted without τε καὶ φλέγει (1.8.24).This article supports Livineius' deletion of (Greek text) in Soph. Aj. 714 (Greek text) by means of a comparative examination of tragic quotations in Stobaeus' Anthology, where Aj. 714 is quoted without (Greek text) (1.8.24)
Pindaro e la ‘poetica della trascendenza’: poesia, religione e iconografia nella Nemea 7 per Sogene di Egina (Nem. 7, 33-50)
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