By Boris Kayachev
The Ciris, a Latin mythological poem of contested date and authorship, has acquired a certain quantity of scholarly consciousness through the 20th century, yet normally has didn't meet with an enough appreciation. This research is aimed toward vindicating the Ciris, in most cases by way of exploring its use of pre-Virgilianpoetic texts principally neglected in earlier scholarship."
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Additional info for Allusion and Allegory: Studies in the "Ciris"
12) alluding to the etymology of ἐλεγεῖον from ἐὴ λέγειν or ἔλεος. Although in adapting Catullus 65 the Ciris poet may appear to ignore the death of Catullus’ brother as a mere autobiographical detail, the allusions to poems 68 and 101, centred on precisely that motif, suggest that he did see in it some programmatic importance. Callimachus’ hymn to Athena was one subtext that allowed us to interpret in terms of poetics what otherwise might seem a purely personal fact of Catullus’ biography. Another important model for Catullus’ self-presentation, I shall argue, can be found in two epigrams by Philodemus.
Poem and Philodemus’ epigrams. On the one hand, just as in Catalepton 5, the narrator claims to have abandoned the vanity of his early years (2 irrita … fallacis praemia uulgi, cf. 5 ite hinc, inane cymbalon iuuentutis) in order to become an Epicurean (3 Cecropius … hortulus, cf. 11 dicta Sironis), and yet he does not entirely give up writing (light) poetry (9 non tamen absistam coeptum detexere munus, cf. 13‒14 et tamen meas chartas | reuisitote). On the other hand, we find in the Ciris further Philodemean concepts: longe aliud studium (6), referring to the Epicurean philosophy, corresponds with λωιτέρης φροντίδος; interdum ludere nobis (19) – an occupation suitable for youth, but to be admitted occasionally in mature years – with καὶ παίζειν ὅτε καιρός, ἐπαίξαμεν.
Faber (). Faber () ; cf. Nagy () ‒. 7 43 It seems possible to argue that Apollonius’ ecphrasis is actually a model of, not just a parallel to, the peplos in the Ciris. ⁶⁷ Both Jason’s cloak and the Panathenaic peplos are gifts, either from or for, Athena (cf. τοῖ’ ἄρα δῶρα θεᾶς and tale deae uelum). Both the cloak and the peplos are presented, either by or to Athena, on an occasion in some way involving a ship (ὅτε πρῶτον δρυόχους ἐπεβάλλετο νηός, cum leuis alterno Zephyrus concrebuit Euro | et prono grauidum prouexit pondere currum).
Allusion and Allegory: Studies in the "Ciris" by Boris Kayachev