By Joseph Farrell, Michael C. J. Putnam
A spouse to Vergil’s Aeneid and its culture offers a set of unique interpretive essays that characterize an leading edge addition to the physique of Vergil scholarship.Provides clean techniques to conventional Vergil scholarship and new insights into unexpected elements of Vergil's textual historyFeatures contributions by way of a world crew of the main unique 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)
Discussion of these famous lines (Geo. 1–48) has tended to center on the question of whether the poem there outlined is in fact the Aeneid. Intense scholarly disagreement on this question may best be read as a reflection of the fact that the text can be read as a meditation on the epic tradition and a revelation of Vergil’s study of the poetic options open to him as he began planning the composition of a Roman epic. The prologue offers a perspective on the translation of Greek poetic traditions to Italy and the whole process of the creation of a literature in Latin, on Aristotelian and Callimachean criticism of the epic cycle, on generic boundaries, definitions of epos, and the choice between writing an historical epic in the Ennian tradition and the construction of a new historical vision based on Homer and the exploitation of Hellenistic etiological narratives (see Nelis 2004).
It is perhaps not usual to speak of such things in academic studies, particularly in a skeptical age when so much scholarly energy is spent in the service of demystifying the aura that traditionally surrounds canonical authors and great books. For that reason it may be all the more important for the editors to say that, over almost a century of combined experience with this poem and this poet, no amount of problematization, complication, contestation, or outright rejection of received wisdom has diminished our enthusiasm, but has only increased it.
Schlunk 1974, 9; cf. Schmit-Neuerburg 1999, 286–7) What Schlunk notes, explicitly following Servius’ own steps (ad Aen. 268), is that in his construction of Aeneid 7 Vergil is careful to present Latinus as learning exactly who the arriving stranger is before he offers him his daughter Lavinia; indeed, Latinus goes so far as to learn what the prophecies are concerning the new arrival’s future in Italy. This is “fitting” paternal behavior. In this manner Schlunk, following some hints by Heinze (1914, as noted by Schmit-Neuerburg 1999, 15), established that a proper evaluation of the expectations with which Vergil’s readers approached his text must take as its point of departure Vergil’s Homer, that is, the Homer represented by, even produced by, Hellenistic scholarship.