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"Fletcher, K. F. B"
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Allusions to Livia and Her Gentes in Vergil’s Aeneid
Vergil’s Aeneid contains more allusions to Augustus’ wife than scholars have previously recognized; because Livia was connected with both the Drusi and Claudii, Vergil’s references to those gentes and their ancestors allude to her (among other people). Vergil pays special attention to the Claudii, the gens of which Livia was a member, into which she had married, and to which her sons also belonged. These allusions fit both with Vergil’s treatment of contemporary women and Livia’s public presentation at the time. Like all references and allusions to Augustus’ marriage, however, these can be read in a positive or negative light.
Journal Article
CATULLUS’ “ATM”
The order in which the first (and last) line of Catullus Carmen 16--pedicabo ego vos et irrumabo (I will ass-fuck you and I will mouth-fuck you)--names two actions is significant. Catullus threatens to violate Aurelius and Furius anally and then orally, and the order of this pairing makes the threat even more outrageous and thus humorous than has previously been acknowledged. Furthermore, the combination of the two acts is a previously unrecognized form of sexual degradation in the Roman world, the acknowledgment of which necessitates extending the accepted hierarchy of Roman sexual humiliation. In addition to the simple pairing of these two verbs, the poem shows other signs of Catullan influence. The placement of pedicaberis at the beginning of the first line and of irrumabo at the end of line 2 echoes the placement of those verbs in 16.1 and perhaps hints at that poem, setting up what is essentially a quotation of the earlier poem in the final line.
Journal Article
Vergil's Italian Diomedes
This paper builds on existing scholarship concerning Vergil's Diomedes and his relationship to Aeneas in two ways: first, by stressing that the character of Diomedes presented a problem for Vergil, not just because he wounded Aeneas, Aphrodite, and Ares in Iliad 5, but also because he came to be an important figure in Italian myth; second, by focusing on numerous passages previously ignored in this context, including ones in which Diomedes significantly does not appear. In these ways, I hope to show just how elaborate, and important, a process Vergil's rewriting of Diomedes is.
Journal Article
AENEAS AND THE LOST CAUSE
Scholars have generally downplayed the connection between the Aeneid and Eneas Africanus (1919), Harry Stillwell Edwards’s famous novella about the slave Eneas’s journey back to his plantation. But Aeneas’s pietas, role as leader and founder, and position on the losing side of a war are essential to Edwards’s purpose: supporting the Lost Cause. This idea asserts that the Civil War was about states’ rights rather than slavery and that slaves were well-treated, happy, and loyal. By embracing and propagating this fiction, Eneas Africanus is as much a monument to white supremacy as the Confederate statues erected at the same time.
Journal Article
AN OVIDIAN TECHNIQUE IN APULEIUS’ CUPID AND PSYCHE ORACLE (MET. 4.33.1)
This note argues that the second line of the oracle in Apuleius’ Cupid and Psyche (Met. 4.33.1) alludes to Ovid’s Am. 1.1.2. Like its Ovidian model, Apuleius’ line marks a shift in genre, and offers a further hint of the role Cupid will play in the rest of the story.
Journal Article
AMPHRYSIA VATES (AENEID 6.398)
Virgil is known for the care with which he chooses his epithets, but one such choice has received too little attention: in Aeneid 6, as the Sibyl is about to respond to the boatman Charon's complaint about living people coming to the underworld, the poet calls her Amphrysia uates.
Journal Article
Ovidian “Correction” of the Biblical Flood?
In his account of the flood in Metamorphoses 1, Ovid catalogues nameless individuals suffering the effects of Jupiter's wrath. In these artfully balanced and crafted lines the word ararat has drawn the attention of scholars because it is a direct transliteration of the name of the mountain where Noah lands in the Hebrew flood myth. The reading arabat does appear in the manuscript tradition, but not widely; if ararat is an error, it entered the tradition fairly early, and for no obvious reason. Here, Fletcher examines the significance of the word ararat in Ovid's Metamorphoses 1.
Journal Article
Systematic Genealogies in Apollodorus' Bibliotheca and the Exclusion of Rome from Greek Myth
Apollodorus' Bibliotheca is often used, though little studied. Like any author, however, Apollodorus has his own aims. As scholars have noticed, he does not include any discussion of Rome and rarely mentions Italy, an absence they link to tendencies of the Second Sophistic, during which period he was writing. I refine this view by exploring the nature of Apollodorus' project as a whole, showing that he creates a system of genealogies that connects Greece with other places and peoples of the ancient world, specifically the Near East. The nature of the Bibliotheca allows us to see these myths as a closed system, in which these genealogical connections depend upon the perceived importance of these peoples; e.g. the Persians have more connections with the Greeks than the Molossians do. It is from this system that Apollodorus excludes Rome, thereby denying the Romans any genealogical connections with the Greeks and thus marking them as being of little importance. The consciousness of Apollodorus' decisions is clear from the many opportunities he had to include Rome and the fact that his sources contained myths about Rome or Italy. The Bibliotheca is a tendentious account of Greek myth with its own goals, and our knowledge of Apollodorus' aims must condition any use of this text. [PUBLICATION ABSTRACT]
Journal Article