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Sinon on his “pal” Palamedes (Virgil, Aeneid II 81-104)
Published August 1, 2020
151–165

Sinon’s speech to the Trojans falsely represents him as Palamedes’ friend. The present article endeavours to show how in this connection Virgil avails himself of etymology.

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The Ambiguous Arms of Aeneas
Published August 15, 2017
37-42.

Virgil subtly connects the scene of Dido’s discussion with her sister Anna about the new Trojan arrival Aeneas, and the later first arrival of the Trojans in Latium. By a careful corre-spondence between the two passages, Virgil portends the dark amatory rationale behind the sub-sequent outbreak of war in Italy

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Virgil’s Dido and the Death of Marcus Antonius
Published September 1, 2020
351-356

Virgil’s account of the death of Dido at the end of Aeneid IV has been the subject of an appreciably extensive critical bibliography. What has not been recognized to date has been the influence of the tradition of the suicide of the former triumvir Marcus Antonius on Virgil’s depiction of Dido’s demise.

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Hoc nemus ... habitat deus (Verg. Aen. 8, 351-352). : Presence des dieux dans la campagne virgilienne: qui sont les di agrestes?
Published July 24, 2020
73–82

In the pastoral landscapes of the Geogics (particularly in this poem’s opening invocation), in the Eclogues, and in some descriptions of the Aeneid, for example when Aeneas visits the site of Rome with Evander (Verg., A. VIII 306-368), gods are present in nature, in the wild space, in the fields ; and the Roman feel...s the presence of undefined divinities. The pastoral and agricultural themes include many gods of the countryside and of agricultural life; Virgil calls them agrestum praesentia numina (G. I 10). This paper will focus on such divinities as Faunus, Pan and Silvanus. Links have been established between these divinities by way of interpretatio, especially between Faunus and the Greek god Pan. Faunus is present in the religious calendar of Rome (Lupercalia); the worship of Silvanus is also well attested in the Roman world. The concept of di agrestes, well attested in Virgil’s works, helps us to define a special category of gods, living in a special area, between civilization and wild space. Some of these divinities combine human and animal features.

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„Read the edge”: Acrostics in Virgil’s Sinon Episode
Published July 24, 2020
45–72

Virgil’s famous Sinon episode at the start of Aeneid II contains four hitherto unidentified acrostics. Examination of these particular instances sheds light on Virgil’s acrostical practice in general.

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Quis est nam ludus in undis? (Virgil, Eclogue IX 39-43)
Published July 8, 2020
43–58

The undis-acrostic that has recently been discovered in Eclogue IX 34-38 has proved problematic. The present article argues that the acrostic’s point is the etymology of litus as the place where these “waves” do not “play” (39: ludus), but “strike” (43: feriant for synonymous but exceed...ingly scarce lidant). This acrostic is accordingly hot-potato politics, since it pertains to the land confiscations round Virgil’s “wave”-begirt Mantua. The poet also provides endorsement in the form of an unidentified onomastic.

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Acrostic shit (Ecl. IV 47-52)
Published July 8, 2020
21–37

The cacata-acrostic (Ecl. IV 47-52) is considered accidental, as being inconsistent with the dignitas of this “Messianic” Eclogue. It is however possible to demonstrate that Virgil employs such acrostics on other occasions with the object of undercutting such political panegyric. The intentionality of thi...s cacata-acrostic is further buttressed by clues in the lines it spans as well as by winks tipped in other parts of the poem. Pointers to this acrostic are also embedded in the foregoing third Eclogue, especially in the section devoted to Pollio, dedicatee of Eclogue IV. Problematic passages in both these Eclogues are elucidated by the presence of the cacataacrostic.

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