By Joseph Farrell, Michael C. J. Putnam
A significant other to Vergil’s Aeneid and its culture provides a suite of unique interpretive essays that symbolize an cutting edge addition to the physique of Vergil scholarship.Provides clean methods to standard Vergil scholarship and new insights into unexpected facets of Vergil's textual historyFeatures contributions via a world group of the main amazing scholarsRepresents a distinctively unique method of Vergil scholarship
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Additional resources for A Companion to Vergil's Aeneid and its Tradition (Blackwell Companions to the Ancient World)
In a strong sense, Jupiter is reading an alternative version of the story, a narrative path Vergil could have taken, one he presented as an option in the prologue to Georgics 3, but one he in the end rejected. Of course, as readers of the Aeneid we do in fact end up reading about the working out of fatum, and Rome’s destiny. And it is by no means by accident that the act of reading is once again thematized at what is in many ways the climax of both the scroll Jupiter is reading and of the Aeneid, the moment when Aeneas looks at the great shield made by Vulcan, on which the god has depicted the whole history of the city of Rome, from Romulus, Remus, and the wolf to the Augustan triple triumph of 29 BCE.
585, “which the pipe sends forth touched by the player’s fingers,” trans. 1387, “amid the solitary haunts of shepherds and the peace of the open air,” trans. Rouse and Smith). Vergil was no doubt reading both Theocritus and Lucretius in tandem (Breed 2000), since pastoral otium is, of course, exactly the context in which we find Tityrus as Vergil originates his own bucolic song: O Meliboee, deus nobis haec otia fecit (Ecl. 6, “O Meliboeus, it is a god who gave us this peace,” trans. Fairclough and Goold).
Nelis Throughout the whole of Aeneid 3, Aeneas’ account of his wanderings after the fall of Troy is modeled on Odysseus’ version of his wanderings in Odyssey 9–12. Near the end of the book, the Trojans find themselves on Sicily. There, they encounter a Greek left behind by Odysseus at the moment of his flight from the Cyclops (Aen. 588– 654). Despite the fact that this man, who is named Achaemenides, is nowhere mentioned by Homer, the two texts are here operating in strikingly close interaction (Knauer 1964a, 187–96).
A Companion to Vergil's Aeneid and its Tradition (Blackwell Companions to the Ancient World) by Joseph Farrell, Michael C. J. Putnam