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• Myth and philosophy: The Great Sinner’s topos in Ovid, Lucretius and Seneca

  219–231

  Simona Martorana

  Views:

  141

  In my paper I examine the occurrence of a repeated pattern, namely the catalogue of the so-called Great Sinners, in the work of three Latin authors: Ovid, Lucretius and Seneca. Through the hermeneutical category of (external) intertextuality, the paper explores how the same Leitmotiv is profitably employed by different authors across diverse genres and contexts, changing certain features while retaining the same core. Specifically, it will be shown that these Latin writers drew the list of the Great Sinners from previous sources, but that they also adapted the catalogue to the content and patterns of their own works. Finally, it is noted that these three occurrences of the catalogue should be seen more generally as a specimen for the process of imitatio/aemulatio of previous traditions brought forth by classical writers.

• Image, text, corpus in the stories of Narcisus and Pygmalion in Ovid's "Metamorphoses"

  107–121

  Ágnes Darab

  Views:

  141

  The article offers a comparative analysis of Ovid’s stories of Narcissus and Pygmalion. The analysis highlights the intertextual link between the two narratives, and uses it as the basis for comparison, focusing on the single aspect: who creates what, and how. The paper concludes that what is at stake in the two texts at a fundamental level can be found in the sphere of aesthetics

• Fathers and Sons Catullan Echoes of Remembering and Forgetting in Vergil’s Aeneid

  247-258

  Péter Somfai

  Views:

  112

  In Vergil’s Aeneid the problematics of remembering and forgetting emerge as an issue of essential importance: the Trojans – somewhat paradoxically – have to bring about both of them in order to be able to found a new native land in Italy. The matter in question emphatically occurs in two speeches of fathers given to their sons in the epic: in that of the shade of Anchises given to Aeneas in Book 5 and in that of Aeneas given to Ascanius in Book 12. These passages both recall the speech of Aegeus to Theseus in Catullus 64, in which the father aims to ‘program’ his son’s mind to remember his instructions. It will be of fundamental importance to observe the way the Catullan text presenting the failure of this kind of ‘mnemotechnical’ remembering encodes forgetting into the Vergilian passages mentioned above, by means of intertextual connections.

• Commune sepulcrum: The ‘Catullan’ Memory of Troy in Vergil’s Aeneid

  247–260

  Péter Somfai

  Views:

  146

  In Roman literature, Troy appears as a locus memoriae on several occasions. As a locus memoriae is an image of a location’s past state, it inevitably recalls that past state’s absence in the present. Troy as a literary locus memoriae recalls its own present absence, that it is only a ruin, or – according to Lucan – even less than a ruin. In this context, a literary phenomenon, i. e. the depiction of Troy being the equivalent of the absence of/or the grief for the loss of something or somebody can later be traced in the Roman poetry. Catullus, mourning his brother’s death at Troy, calls the city the common grave (commune sepulcrum) of Asia and Europe in his carmen 68. Regarding Troy, several complex allusions can be noticed in Vergil’s Aeneid recalling both Catullus 68 and 101, the two poems that are in both thematic and intertextual connection with each other. The purpose of the present study is to examine – by means of analysing the above mentioned intertexts – what kind of special locus memoriae Troy becomes in the Aeneid. This will be of crucial importance to observe the way Troy later appears in Lucan’s Bellum Civile.