The Fiction Of Occasion In Hellenistic And Roman Poetry

The aim of this book is to devise a method for approaching the problem of presence in Hellenistic and Roman poetry. The problem of presence, as defined here, is the problem of the availability or accessibility to the reader of the fictional worlds disclosed by poetry. From Callimachus’ Hymns to the Odes of Horace, poets of this era repeatedly challenge readers by beckoning them to explore fictive spaces which are at once familiar and otherworldly, realms of the imagination which are nevertheless firmly rooted in the lived reality of the poets and their contemporaries. We too, when we read these poems, may feel simultaneously a sense of being transported to a world apart and of being seized upon by the poem’s address in the here and now of reading. The fiction of occasion is proposed as a new conceptual tool for understanding how these poems produce such problematic presences and what varieties of experience they make possible for their readers. The fiction of occasion is defined as a phenomenon whereby a poem is fictionally framed as part of a material event or ‘occasion’ with which the reader is invited to engage through the medium of the senses. The book explores this concept through close readings of key authors from the corpus of first-person poetry written in Greek and Latin between the 3rd century BCE and the 1st century CE, with a focus on Callimachus, Bion, Catullus, Propertius, and Horace. The ultimate purpose of these readings is to move towards developing a new vocabulary for conceptualising ancient poetry as an embodied experience.

This compendium (4 vols.) studies the continuity, flexibility, and variation of structural elements in epic narratives. It provides an overview of the structural patterns of epic poetry by means of a standardized, stringent terminology. Both diachronic developments and changes within individual epics are scrutinized in order to provide a comprehensive structural approach and a key to intra- and intertextual characteristics of ancient epic poetry.

This collection of papers responds to the question of whether a ritual at the end of a text can offer resolution and order or rather a complicated kind of closure. It reveals that ritual can bring but also can thwart closure by alluding to new beginnings. A ritual could be a perfect kind of ending but it hardly ever seems to be. In Flavian literature this is even more apparent because of the complicated political background under which these texts were produced. Ancient religious practices in the closing sections of Flavian texts help us create connections between endings and (new) beginnings, order and disorder, binding and loosening, structure and dissolution which reflects the structure of the Empire in Flavian Rome. Overall, this volume offers a new tool for studying literary endings through ritual, which promotes our understanding of Flavian culture and politics as well as creating a new perception of the use of religion and ritual in Flavian literature: instead of giving a sense of closure, this volume argues that ritual is a medium to increase complexity, to expose ritual actors and to project a generic riskiness of ritual actors also onto the epic actors who are acting before and mostly after a ritual scene.

Through a series of critical readings this book builds a picture of the Roman reaction to, and adoption of, the Greek poetry of the last three pre-Christian centuries. Although the poetry of the greatest figure of Greek poetry after Alexander, Callimachus of Cyrene, and his contemporaries stands at the heart of the book, the individual studies embrace the full scope of what remains of Hellenistic poetry, both high literary productions and the more marginal poetry, such as that in honour of the great goddess Isis. The singularity of the poetry of Catullus and Virgil, of Horace and the elegists, emerges as more rich and complex than has hitherto been appreciated. Individual studies concern the poets' declared attitudes to their own work, the figure of Dionysus/Bacchus and the poetry of world conquest, the creation of similes, and the conversion of Greek bucolic into Latin pastoral.

Carpe diem – 'eat, drink and be merry, for tomorrow we die!' – is a prominent motif throughout ancient literature and beyond. This is the first book-length examination of its significance and demonstrates that close analysis can make a key contribution to a question that is central to literary studies in and beyond Classics: how can poetry give us the almost magical impression that something is happening here and now? In attempting an answer, Robert Rohland gives equal attention to Greek and Latin texts, as he offers new interpretations of well-known poems from Horace and tackles understudied epigrams. Pairing close readings of ancient texts along with interpretations of other forms of cultural production such as gems, cups, calendars, monuments, and Roman wine labels, this interdisciplinary study transforms our understanding of the motif of carpe diem.

The Metamorphoses, written by the Roman poet Ovid, has fascinated readers ever since it was written in the first century CE, and here Celia M. Campbell offers a bold new interpretive approach. Reasserting the significance of the ancient hymnic tradition, she argues that the first pentad of Ovid's Metamorphoses draws a programmatic strain of influence from hymns to the gods, in particular conversation--and competition--with the work of the Alexandrian poet Callimachus, a favored source of inspiration to Augustan writers. She suggests that Ovid read Callimachus' six hymns as a self-conscious set--and reading the first five books of the Metamorphoses through Callimachus' hymnic collection allows us to pierce the occasionally opaque and seemingly idiosyncratic mythology Ovid constructs. Through careful, innovative close readings, Campbell illustrates that Callimachus and the hymnic tradition provide a kind of interpretative key to unlocking the dynamic landscape of divine power in Ovid's poetic cosmos.

Through a series of critical readings this book builds a picture of the Roman reaction to, and adoption of, the Greek poetry of the last three pre-Christian centuries. Although the poetry of the greatest figure of Greek poetry after Alexander, Callimachus of Cyrene, and his contemporaries stands at the heart of the book, the individual studies embrace the full scope of what remains of Hellenistic poetry, both high literary productions and the more marginal poetry, such as that in honour of the great goddess Isis. The singularity of the poetry of Catullus and Virgil, of Horace and the elegists, emerges as more rich and complex than has hitherto been appreciated. Individual studies concern the poets' declared attitudes to their own work, the figure of Dionysus/Bacchus and the poetry of world conquest, the creation of similes, and the conversion of Greek bucolic into Latin pastoral.