Ancient Medieval Literature

A practical guide for the writing of the Greek accents by A. J. Koster

By A. J. Koster

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The serpent has cast its old skin. All previous significances of the serpent are here by implication summed up and rejected in favour of the new. . Anchises does not realize its full significance, but he is joyful (laetus 687) and prays that the omen be confirmed (691). 697), before the eye is drawn to Caesar’s triumphal march through the gates of Rome. The Aeneid’s civilizing project is predicated on the (barely disguised) repression, recuperation and refraction of otherness, culminating in the arming of Aeneas with the shield in Book 8, which will allow him to deflect Dido’s/Juno’s vengeful glare,105 and to bounce back the snake-infested trauma of Troy onto new enemies.

It’s not evil Procne or the daughter of Aeetes you need to charm, nor Aegyptus’ daughter in law, or Agamemnon’s wife, nor Scylla, terrorizing seas of Sicily with her groin. It’s not Telegonus’ mum, with her inborn metamorphic skill, or Medusa, her hair tied up and bound with snakes, but the First Lady . . 128). 43–50, in which Ovid realizes that as he imagines Rome, he cannot see himself in the crowds, as an ‘inversion of Narcissus’ tragic recognition’ (Hardie 2002a, 314). But this is just one aspect, and one stage, of a more complex revisiting and development of Ovidian visuality and specularity in the exile poetry, in which Ovid’s Orphic, imaginative powers are liable to backfire as they churn up new horrors and fears, new anxieties about the self in relation to outside/object/other/past.

656–7), Philomela hurls Itys’ grisly Medusan head into his father’s face: prosiluit Ityosque caput Philomela cruentum misit in ora patris . . Philomela jumps out and thrusts the gory head of Itys right into his father’s face . . 200; cf. 463. Rosati (1983). g. 407–9 (ultusque parente parentem / natus erit facto pius et sceleratus eodem / ‘and his son shall avenge parent on parent, filial and wicked in the same act’). 32 v i c to r i a r i m e ll In his agony, Tereus calls on those (already present) snaky sisters (vipereas sorores 662), vowing in his metamorphosed state to hit back with his own armed look (facies armata videtur 674).

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