By Randall T. Ganiban
On the finish of the Thebaid, Statius enjoins his epic 'not to compete with the divine Aeneid yet quite to persist with at a distance and continuously revere its footprints'. the character of the Thebaid's interplay with the Aeneid is, despite the fact that, a question of discussion. This ebook argues that the Thebaid reworks subject matters, scenes, and concepts from Virgil with a view to convey that the Aeneid's illustration of monarchy is insufficient. It additionally demonstrates how the Thebaid's fascination with horror, spectacle, and unspeakable violence is tied to Statius' critique of the ethical and political virtues on the middle of the Aeneid. Professor Ganiban bargains either the way to interpret the Thebaid and a principally sequential analyzing of the poem.
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Extra info for Statius and Virgil: The Thebaid and the Reinterpretation of the Aeneid
The connections between Oedipus and Juno are marked from the start. Juno abandons any earthly or heavenly possibility of stopping the fulfillment of Aeneas’ fate, and resorts to the underworld (Acheronta mouebo, “I will stir Acheron,” Aen. 312), summoning the Fury Allecto to help. Oedipus has also given up on Jupiter and the heavenly gods for relief from the insult he has suffered from his sons (Theb. 79–80). 26 Oedipus shares many of the characteristics of Virgil’s goddess. 29 Both are essentially concerned with their honor (Aen.
Dear son, if a just lot had brought me the marriage . ”). Galinsky (1996): 85. 20 Statius and Virgil the mercilessness of fierce heaven is so great . 853). 661–2). ) because justice looks out for the deserving, Apollo spares Coroebus. In other words, the issue of cause and effect must be determined. But since we are told that reuerentia caedis restrains Apollo (as we saw above), without any mention whatsoever of justice, the first interpretation makes more sense, with justice being a virtue secondary to clementia.
For the interpretation of the Italian conflict as civil war in some sense, see Putnam (1965): 158, Johnson (1976): 138–41, Cairns (1989): 92–3, Quint (1993): 79, Hardie (1993): 74, and Schiesaro (1994): 202. ” On the Stoic perspective, see Putnam (1995): 172–200 and Gill (1997). On the Aristotelian perspective, see Galinsky (1988) and Wright (1997). On the Epicurean perspective, see Galinsky (1988, 1994), Erler (1992), Fowler (1997b): 30–5, and Indelli (2004). For a more general analysis of the influence of all three philosophical schools on anger in the Aeneid, see Gill (2003).