Die Programmgedichte des Prudentius: praefatio und epilogus

Coşkun, Altay

doi:10.1515/zach.2003.017

Zeitschrift Für Antikes Christentum

2003

DOI: 10.1515/zach.2003.017

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Die Programmgedichte des Prudentius: praefatio und epilogus

Altay Coşkun¹

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“…For a contemporary Christian poet offering concrete, but suspicious, biographical information in a prologue see Prudentius’ praefatio (a poem introducing his entire poetic oeuvre), which outlines the poet's curriculum vitae up until the moment he begins to write poetry, at the age of fifty-seven. For a discussion of this poem in terms of programmatic fiction see Coşkun (2003) 215–25. For the praefatio as recasting Horatian lyric and erotic motifs in moral terms see O'Daly (2016) 222–4.…”

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THE POET AND THE EVANGELIST IN NONNUS’PARAPHRASE OF THE GOSPEL ACCORDING TO JOHN

Hadjittofi

2020

Camb. class. j.

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Christian poetry, and biblical epic in particular, is intensely self-conscious. Both Greek and Latin Christian poets begin or end their compositions, paraphrases and centos with poetological reflections on the value and objectives of their works. The fifth-century Paraphrase of the Gospel according to John is an anomaly in this tradition. While Nonnus’ mythological epic, the Dionysiaca, is heavily self-conscious in that it includes a strong authorial voice as well as an extensive prooemium and an interlude, the Christian Paraphrase has no prooemium, epilogue or interlude, and its narrator never identifies himself. This article examines two passages in the Paraphrase where subtle, implicit poetological reflections may be detected, and then explores the reasons why Nonnus may have chosen to deny the Paraphrase a clear (meta)literary identity. It argues that Nonnus’ poem presents itself as the Gospel of John, and that its narrator ‘becomes’ John the Evangelist in a spiritual exercise which is indebted to Origen's views on that Gospel.

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THE POET AND THE EVANGELIST IN NONNUS’PARAPHRASE OF THE GOSPEL ACCORDING TO JOHN

Hadjittofi

2020

Camb. class. j.

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“… 1 On the Praefatio , see Coşkun 2003; O'Daly 2012: 1–5 (with further bibliography); 2016. See Coşkun 2008 for 404 c.e .…”

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“…For the links between this poem and Prudentius' Praefatio, seeCoşkun 2003. Vélez Latorre 2001 is a short but suggestive reading of the Praefatio and De opusculis suis in relation to Juvencus.…”

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The Reader and the Resurrection in Prudentius

Pelttari

2019

J. Rom. Stud.

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In Prudentius, the bodily resurrection becomes a figure for poetic immortality. Just as the author believes that his God will one day raise him from the dead, he expects and invokes a Christian reader to authenticate and authorise the fragile verbal records of a poetry that is insistently human and fallen. In other words, Prudentius’ metapoetics are perfectly in sync with his theology. After (I) presenting Prudentius’ transformation at the end of his Praefatio and setting out the terms and scope of the argument, this article (II) shows how the author puts himself at the mercy of his readers and patrons in the Peristefanon poems and then (III) considers the body and the resurrection in the Liber Cathemerinon. A short section (IV) on fictionality and belief opens up the argument, and a conclusion (V) advances it through a reading of the end of De opusculis suis. This metapoetic reading of Prudentius reveals that the author's hopes for an afterlife are expressed in and through the creative imagining of poetic and fictional scenes.

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Die Programmgedichte des Prudentius: praefatio und epilogus

Cited by 2 publications

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THE POET AND THE EVANGELIST IN NONNUS’PARAPHRASE OF THE GOSPEL ACCORDING TO JOHN

THE POET AND THE EVANGELIST IN NONNUS’PARAPHRASE OF THE GOSPEL ACCORDING TO JOHN

The Reader and the Resurrection in Prudentius

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