February 22, 2017

A Companion to Vergil's Aeneid and its Tradition (Blackwell by Joseph Farrell, Michael C. J. Putnam

By Joseph Farrell, Michael C. J. Putnam

A significant other to Vergil’s Aeneid and its culture offers a suite of unique interpretive essays that symbolize an cutting edge addition to the physique of Vergil scholarship.Provides clean ways to conventional Vergil scholarship and new insights into strange features of Vergil's textual historyFeatures contributions through a world workforce of the main uncommon scholarsRepresents a distinctively unique method of Vergil scholarship

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Additional info for A Companion to Vergil's Aeneid and its Tradition (Blackwell Companions to the Ancient World)

Example text

As we follow Aeneas’ westward voyage, we are reading a new version of Homer’s narrative of Odysseus’ wanderings through the same 14 Damien P. 2). Vergil’s use of the verb relego implies that in order to understand the Aeneid we must all be, like the poet himself, readers of the Odyssey. That the composition of the Aeneid is based on long and detailed engagement with the Homeric epics is well known, just as it is clear that the Eclogues and Georgics contain the fruits of prolonged engagement with many texts, both Greek and Latin, from Hesiod and Theocritus to Lucretius, Catullus, and Gallus.

566, suggests that the telestich is not accidental. Furthermore, its presence helps us to appreciate the fact that seeing it depends on careful study of a written text; such phenomena privilege textuality over orality, and their presence has important implicatons both for the way we should read Vergil and the way he himself read. As is well known, he was so keenly aware of the presence of an acrostic in Aratus that he imitated it with one of his own. At Phaenomena 783–7 the worked lepté runs both horizontally and vertically in the text, in a passage about weather signs.

But gradually, Rome would come to assume central importance. Suetonius records Julius Caesar’s plans for the establishment of a great library, and Pollio actually opened the city’s first public library in 39 BCE (Suetonius, Iul. 5). There followed Octavian-Augustus’ two libraries, one in the Porticus Octaviae, and the other on the Palatine, part of the whole complex including the temple of Apollo. 56; in general see Dix and Houston 2006). Ownership of a large collection of books brought with it the onerous tasks of organizing and cataloguing, copying, recopying, correcting and repairing, lending, borrowing, and protecting (Casson 2001, 73–9; Rawson 1985, 39–45; Marshall 1976; on the initial circulation and “publication” of literary works, see Starr 1987; Small 1997, 26–40; and the exchange between Fowler 1995 and White 1996).

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