By Antony Augoustakis
Flavian Poetry and its Greek earlier breaks new floor via investigating the shut interplay among Flavian poetry and Greek literary culture and via comparing the which means of this association within the socio-political and cultural context of the overdue first century CE. Authors tested contain Martial, Silius Italicus, Statius, and Valerius Flaccus. Their interplay with Greek literature isn't just thematic or geographical: the Greek literary prior is conceived because the poetic effect of various authors, classes, and genres, corresponding to Homer, the Cyclic culture, Greek lyric poetry, Greek tragedy, Hellenistic poetry and aesthetics, and Greek historiography.
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Stat. Silu. 12–16) True affection and talk sought from the heart of Helicon and many jests induced us to exhaust a winter’s night and banish soft sleep from our eyes until the other Castor looked out from Elysian abode and Tithonia laughed at yesterday’s board. 54 See Scioli (2005) 265. See Newlands (2002) 121. 56 In Coleman (1988) 179–180, there is no discussion of the expression mollis somnus in this passage, which corresponds to the typical Homeric formula γλυκερὸς ὕπνος. In Virgil, as Moya (1996) 941 observes, “mollis è il sonno dei contadini (G.
477–480) To you, Argus, falls the care of your own vessel, you with the skill that Pallas has bestowed on you are the gift of the city of Thespiae; it is your lot to see that the ship on no side let in the stealthy water, and to seal with pitch or pliant wax the wounds cleft by the waves. 129), there is in fact no grammatical reason to be certain of this, and contextually, arguments could be made for Argus, Juno, or Minerva; cf. Zissos (2008) 154. 3 Stover (2010). 4 Rosen (1990). 5 This idea is strengthened when the personification of the Argo tells Jason that Juno has taken her from fatidicis siluis (V.
Whereas the divinity in Homer assumes sinister connotations that bring about reverence and terror (τοὺς δὲ χλωρὸν δέος ᾕρει· / οἶνον δ’ ἐκ δεπάων χαμάδις χέον, οὐδέ τις ἔτλη / πρὶν πιέειν πρὶν λεῖψαι ὑπερμενέι Κρονίωνι, Il. 479–481), Statius proposes an image of a positive divinity (ipse etiam gaudens nemorosa per auia sanas / impulerat matres Baccho meliore Cithaeron, Theb. 74–75); in addition, the poet portrays the sleep of Eteocles next, who is rudely and traumatically interrupted by Mercury’s horrific intervention disguised as Laius (Theb.