A bizottság elnöke és tudományos fokozata dr. Déri Balázs PhD, egyetemi tanár A bizottság tagjai és tudományos fokozatuk dr. Kozák Dániel PhD, egyetemi adjunktus dr. Nagyillés János PhD, egyetemi docens dr. Krupp József PhD, egyetemi adjunktus dr. Takács László CSc, egyetemi docens dr. Aczél Zsolt PhD, gimn. tanár, címzetes egyetemi docens Témavezetők és tudományos fokozatuk dr. Ferenczi Attila PhD, habilitált egyetemi docens dr. Tamás Ábel PhD, egyetemi adjunktus
In Vergil’s Aeneid the problematics of remembering and forgetting emerge as an issue of essential importance: the Trojans – somewhat paradoxically – have to bring about both of them in order to be able to found a new native land in Italy. The matter in question emphatically occurs in two speeches of fathers given to their sons in the epic: in that of the shade of Anchises given to Aeneas in Book 5 and in that of Aeneas given to Ascanius in Book 12. These passages both recall the speech of Aegeus to Theseus in Catullus 64, in which the father aims to ‘program’ his son’s mind to remember his instructions. It will be of fundamental importance to observe the way the Catullan text presenting the failure of this kind of ‘mnemotechnical’ remembering encodes forgetting into the Vergilian passages mentioned above, by means of intertextual connections.
This paper examines the way the depiction of Medea in Ennius' Medea exul and that of Ariadne in Catullus 64 constitute the background for the Dido-episode of Vergil's Aeneid. Regarding the intertextual relations of the Vergilian and the Catullan texts, I focus on the motif of fluctus curarum, the 'flow of concerns' affecting the above mentioned heroines. These Catullo-Vergilian intertextual connections are tinged by the circumstance that the phrase is also employed by Lucretius in his De rerum natura. It will be of key importance to observe the way the Aeneid's combined reminiscences to the Lucretian mankind as a victim of illusions and to the Catullan Ariadne as not only a victim but also a product of them lay the foundation of Dido's falling prey to unrealities.
In ancient Rome, some elements of the wedding ritual (e.g. the raptio or the defloration) could be associated with aggression and death. In Catullus 62 and 66 – two poems dealing with the topic of marriage –, these connotations get a special emphasis, in part due to the motif of cutting symbolizing violence and changing. In this paper, I examine the way the above mentioned poems constitute the background for the allusion to Medea in Vergil’s Eclogue 8 and the depiction of Camilla in Book 11 of the Aeneid. It will be of fundamental importance to observe the way aggressiveness – being a traditional characteristic of men – gets transferred to women, by means of intertextual connections.
In Roman literature, Troy appears as a locus memoriae on several occasions. As a locus memoriae is an image of a location’s past state, it inevitably recalls that past state’s absence in the present. Troy as a literary locus memoriae recalls its own present absence, that it is only a ruin, or – according to Lucan – even less than a ruin. In this context, a literary phenomenon, i. e. the depiction of Troy being the equivalent of the absence of/or the grief for the loss of something or somebody can later be traced in the Roman poetry. Catullus, mourning his brother’s death at Troy, calls the city the common grave (commune sepulcrum) of Asia and Europe in his carmen 68. Regarding Troy, several complex allusions can be noticed in Vergil’s Aeneid recalling both Catullus 68 and 101, the two poems that are in both thematic and intertextual connection with each other. The purpose of the present study is to examine – by means of analysing the above mentioned intertexts – what kind of special locus memoriae Troy becomes in the Aeneid. This will be of crucial importance to observe the way Troy later appears in Lucan’s Bellum Civile.
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