By Joseph Farrell, Michael C. J. Putnam
A better half to Vergil’s Aeneid and its culture provides a set of unique interpretive essays that symbolize an cutting edge addition to the physique of Vergil scholarship.Provides clean ways to standard Vergil scholarship and new insights into strange features of Vergil's textual historyFeatures contributions by way of a world workforce of the main distinct 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)
In previous generations, most scholars of a given tradition have been interested in (later) commentaries only to the extent they might permit them to reconstruct the original of the literary text. For example, they ask if there are textual 30 Ralph Hexter “readings” preserved in the lemmata or elsewhere in a scholium that are superior to (or at least independent of) the direct tradition of manuscripts. Or, they ask whether a commentary, however late it may be in its present form, reports a fact or an ancient understanding not available in any other source.
At this point, it is necessary to face up to the objection that modern researchers are too willing to make Vergil one of their own, too ready to see in the scholar-poet of antiquity a subtle postmodernist critic. Such a warning needs to be taken seriously, but certain factors concerning the traditions of scholarship in the ancient world must also be taken into account. By the Augustan age, Homer had been the subject of study for centuries, and Vergil’s debt to the various traditions of Homeric scholarship is very great (as is emphasized by Hexter’s chapter in this volume).
Near the end of the book, the Trojans find themselves on Sicily. There, they encounter a Greek left behind by Odysseus at the moment of his flight from the Cyclops (Aen. 588– 654). Despite the fact that this man, who is named Achaemenides, is nowhere mentioned by Homer, the two texts are here operating in strikingly close interaction (Knauer 1964a, 187–96). And so, when the Trojans sail away from Polyphemus and make their way westward around the southern coast of Sicily, Achaemenides is able to act as a guide, since he had only recently sailed in the opposite eastward direction with Odysseus: ecce autem Boreas angusta ab sede Pelori missus adest: vivo praetervehor ostia saxo Pantagiae Megarosque sinus Thapsumque iacentem.