Greek paradoxographical collections. Two exceptions to the general tendency to focus on single authors or genres are Mette (1960), a brief study of the use of thauma-words from Homer to the Classical period, and Hunzinger (2015), an excellent study which begins to outline the importance of thauma in aesthetic terms. Three recent edited volumes, Bianchi and Thévenaz (2004), Hardie (2009) and Gerolemou (2018), have also contributed a range of papers which touch on wonder in antiquity to varying degrees: the first examines mirabilia in various texts, genres and periods; the second concentrates on paradox and the marvellous in Augustan literature and culture; the third examines miracles in various texts in antiquity and beyond. For an overview of the importance of marvels and the 'wonder-culture' of the Roman empire in the Imperial period, see ní Mheallaigh (2014) 261-77. 9 Neer (2010), especially the introduction and chapters 1 and 2. 10 Neer (2010) 57. 11 Neer (2010) 2.Beginning with Thauma 16 Greenblatt (1991) 14. 17 Ancient discussions of the properties of the earth's edges were particularly influential, as Greenblatt (1991) 22 notes: 'The discovery of the New World at once discredits the Ancients who did not know of these lands and, by raising the possibility that what had seemed gross exaggerations and lies were in fact sober accounts of radical otherness, gives classical accounts of prodigies a new life.'
This article examines Strabo's attitude towards Homeric scholarship, textual emendation and the wanderings of mythical heroes. By exploring the interconnections between these themes, three broader aspects of the Geography are elucidated: the relationship between Homeric and historical truth and fiction, Strabo's self-fashioning as a consciously late Hellenistic scholar, and the significance of interpretations of past heroic wanderings as a means of exploring present geo-political concerns. The discussion focuses upon two particular casestudies: the travels of Jason and the Argonauts, and the wanderings of Aeneas. Ultimately through this examination Strabo emerges as a liminal figure who firmly straddles the divide between the worlds of past Hellenistic textual scholarship and Imperial Greek literature.
The presence of astronomical imagery in two consecutive epigrams on the theme of pursued hares in book 9 of the Anthologia Palatina (9.17 and 9.18) both strengthens their ascription to Germanicus Caesar and suggests that his astronomical and literary interests extended beyond the youthful production of a Latin translation of Aratus’ Phaenomena. The meaning of these two epigrams can only be understood fully by paying attention to the interplay of astronomical imagery between them and by considering Germanicus’ innovative account of two constellations in his Aratea: the Dog and the Hare.
Petronius’ engagement with Ovid’s poetry in the Croton episode of the Satyricon is more extensive than has previously been appreciated. As well as drawing upon Ovidian elegiac poetry, especially Amores 3.7, the description of Encolpius’ second failed tryst with Circe at Satyricon 131.8-11 also alludes to Ovid’s narrative of Pyramus and Thisbe at Metamorphoses 4.55-166. This ironic perversion of one of the Metamorphoses’ most innocent and tragic narratives parallels Petronius’ later Ovidian allusion at 135.3-137.12, where the story of the pious couple Philemon and Baucis (Met. 8.616-724) is recalled during Encolpius’ visit to Oenothea’s hut. Petronius’ engagement with the Metamorphoses during Encolpius’ exploits in Croton is thus shown to be deeper than has previously been realised.
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