Aeschylus Libation Bearers discussion questions

Libation Bearers: Discussion Questions

Note:  Chorus of captive serving women

Time Seven years after the murder of Agamemnon

Scene Argos, before Agamemnon’s tomb

Structure

Fagles’pages Fagles’ lines (Grk lines) Part

pp. 177-178 1-26F (1-21) Prologue

pp. 178-180 26-82F (22-82) Parados

pp. 180-192 83-311F (83-304) First Episode

pp. 192-198 312-465F (305-476) First Stasimon

pp. 198-203 466-570F (477-584) Second Episode

pp. 204-205 571-633F (585-652) Second Stasimon

pp. 206-211 634-773F (653-782) Third Episode

pp. 212-213 774-823F (779-836) Third Stasimon

pp. 213-219 824-921F (837-933) Fourth Episode

pp. 219-220 922-963F (934-972) Fourth Stasimon

pp. 221-226 964-1076F (973-1074) Exodos

1. Prologue:  Orestes and Pylades arrive in the Prologue.  How does Orestes show his respects to Agamemnon’s grave?

2. Parados:  The chorus have torn their cheeks which bleed, and they shed tears (of salt water):  where have you seen these images before, and how are they here employed?  Pay close attention to Clytemnestra’s nightmare.  The image of Justice (61ff.) is one of scales– how do scales work, and what does this imply for the main characters?  The blood does not seep but cakes up (65ff.): discuss this image in symbolic terms.  The washing of hands which they discuss links water and blood again.

3. First episode:  Electra recognizes Orestes how?  (Is this plausible?)  What do you make of the wild creatures woven into the cloth?  At line 250 ff., Agamemnon is described as an eagle, and Clytemnestra as a snake.  What implications are in this?  Consider Orestes’ speech:  is Apollo on his side?  With what other divinely-decreed event might you compare this?

4. First Stasimon:  The chant at Agamemnon’s Tomb is a three-sided lyrical passage revealing the motivations of the principals.  What are these motivations?  Line 320 is at the heart of the trilogy.  Is Revenge Justice?

5. Second Episode:  What symbolism does Clytemnestra’s dream contain?  You might wish to consider Herodotus 3.109, who notes the belief that baby snakes had to eat their way out of the womb, killing their mothers.  What is Orestes’ plan?

6. Second Stasimon and  Third Episode:  Clytemnestra welcomes them with warm baths (!).  Who else was so welcomed?  When Orestes is announced as “dead,” is Clytemnestra’s reaction feigned or real?  The Nurse, so upset, was his wetnurse.  What is her function?

8. Third Stasimon and Fourth Episode:  Aegisthus’ death brings few tears, but how about Clytemnestra’s?  She bares her breast and begs for mercy:  sentimental claptrap?  Pylades has been silent up to now:  why?  How should he deliver his only line?  Consider again the idea expressed in line 910.

9. Fourth Stasimon and Exodos:  So, wait a minute, who’s the snake?  The arrival of the Furies– should they be on stage or not?

Posted in Uncategorized | Leave a comment

Aeschylus Eumenides discussion questions

Aeschylus, EUMENIDES

Note the strange choral activity in this play

Places Apollo’s temple at Delphi;  later, the Acropolis, and then the Areopagus in Athens

Time Shortly after the murder of Clytemnestra

Structure

Fagles’pages Fagles’ lines (Grk lines) Part

pp. 231-233 1-66F (1-63) Prologue

pp. 233-237 67-143F (64-142) First episode

pp. 237-238 144-175F (143-178) First stasimon

pp. 238-245 176-306F (179-306) Second episode, including parados

pp. 245-248 307-407F (307-395) Second stasimon

pp. 249-253 408-505F (396-489) Third episode

pp. 254-255 506-571F (490-565) Third stasimon

pp. 255-266 572-791F (566-766) Fourth episode

pp. 266 792-804F (767-792) Fourth stasimon

pp. 267-277 805-1057F (793-1047) Fifth episode and exodos

1. Prologue:  the Pythia (Apollo’s priestess at Delphi) speaks of three generations of gods.  What conflicts between the ages are expressed in this scene?  How does this work within the trilogy, and how as a statement of Justice?

2. First episode:  Apollo stands over Orestes (why?), and bids Hermes shepherd him well (94):  how does this animal imagery work?  (Compare Agamemnon 779, however).  The ghost of Clytemnestra enters:  what imagery does she employ?

3. First stasimon:  The Furies call Apollo “a younger god.”  (Where do they come from, anyway?)  What do you make of line 155:  “Guilt both ways, and who can call it justice?”

4. Second episode, including parodos:  This scene is very unusual.  The debate between Apollo and the Furies over parenthood will occupy us in class.  Consider the argument as one between blood-relations and ritualized relations.  Apollo declares that Athene will preside over a trial at the Parthenon in Athens.  The scene change at p. 241 is unprecedented in tragedy:  note that the play was performed at the foot of the Acroplis with the temple in view.  What is Aeschylus doing?

5. Second stasimon: The Furies sing a binding song to capture him (consider the weaving imagery of the Odyssey here).  What do you mkae of this net imagery?

6. Third episode:  Athene hears each side, and appoints a tribunal of Athenians.  Why?

7. Third stasimon and fourth episode:  I would like those of you in Group A to take the side of the Furies, and those in Group B to take Apollo’s side.  We will argue this out. (Please consider lines 655ff alongside St. Paul’s remarks at Acts 17:16-34).  Athena acquits Orestes, and this has bothered everybody ever since.  Consider the following two statements:

Albin Lesky, Greek Tragedy (p. 84):  “Man cannot by his own power break away from the bondage of crime and destiny which encircles him, but the xaris [grace] of the gods, in whose hands he is, can release him.”

H.D.F. Kitto, Greek Tragedy (p. 96):  “We are given the form, not the substance of debate;  as if to emphasize that, Aeschylus makes Athena give her vote on grounds that are irrelevant.”

8. Fourth stasimon, fifth episode and exodos:  the Furies are turned into the Eumenides (the Kindly Ones) by what means?  Consider the arguments from 877ff.  (esp. 893-894, 916, and 920ff.).  In thhe final scene, torches were held up by all members of the audience, a symbol of Justice triumphing over Vengeance.  Connect this to the Watchman’s Prologos in the Agamemnon.

Posted in Uncategorized | Leave a comment

Aeschylus, Agamemnon teaching notes

  AESCHYLUS: ORESTEIA

 

Agamemnon:  Discussion Questions

 

How to proceed?  Read the play first, familiarizing yourself with the plot and the major thematic points.  Then go back through it slowly, taking into account the following questions (and coming up with your own).

 

  1. Prologue pp. 103-4 1-43F (1-39)

Watchman’s monologue

 

  1. What mood is established in this scene? What specific emotions are mentioned?

 

  1. What do you make of his remarks about being familiar with the night sky? How might this be connected to Clytemnestra’s “manoeuvring like a man”?

 

  1. He awaits a signal fire: what is its purpose? With what symbolism is it invested, by the watchman here, by the Chorus in the parodos, and by Clytemnestra in the first episode?

 

  1. Consider, too, the rising of the sun– also a fire in the night– as a “signal” (but of what?).

 

***You should consult Fagles’ notes (starting on p. 285), as well as keep a list of symbols you notice:  doing both will help you navigate the trilogy much better.  Note that, on line 25 (“dawn of the darkness”), for instance, Fagles draws your attention to Agamemnon, lines 264; 596; 970; 1183; 1650;  Libation Bearers 950n (“n” after a number means see the notes);  and Eumenides 7n.  I would also look at Agamemnon 657-659, about the dawn breaking on the shipwreck.

 

  1. Parodos pp. 105-12 44-258F (40-257)

Parodos: choral song sung as chorus enters the stage.  Many important images are introduced in the parodos, so let us go through it carefully.  I would subdivide the parodos into five parts, as follows:

 

  1. Introduction (44-77)

 

  1. Note that the Trojan War began because Agamemnon was “our great avenger.” Keep an eye on vengeance throughout the trilogy (it will become increasingly obvious). Remember that is the role of the Furies to seek revenge (see lines 65 and 78).

 

  1. Agamemnon and Menelaus are “like vultures robbed of their young, etc.” How is this whole stanza symbolic, how ironic, and how proleptic? [Do not ask me in class what “proleptic” means]

 

  1. They fought for “a woman manned by many.” Is this Helen? Who else might it be?  What connections might we draw?  What is the significance of the “first blood rites that marry Greece and Troy”?  Consider this passage in light of the Helen Ode in the second stasimon.

 

  1. Fire: The Victory over Troy (78-111)

 

  1. Connect their remarks to the Watchman’s about fire. Is it good or bad? Note how Clytemnestra ignores them.

 

  1. The omen of the eagles: victory and defeat (111-160)

 

  1. The sense of victory reminds the Chorus of a portent at the war’s beginning, which was what? What is the source of Artemis’ anger, and what is its manifestation? (Look especially at Fagles’ notes here). Interpret lines 147-150 in the broadest possible sense, including Thyestes. Line 156 is a mantra for the play.

 

  1. Hymn to Zeus (161-184)

 

  1. Some of you may be familiar with the succession of chief gods in Greek mythology: Ouranos was undone by his son Kronos, whom Zeus, his son, later overthrew. The three generations of activity will be reflected in the story of Atreus, Agamemnon, and Orestes.

 

  1. Lines 177- 179 express an important idea in the trilogy, “suffering into truth.” Truth comes from suffering, and suffering comes from … where? We shall see.  The gods express “a violent love.”  Who suffers, who learns?

 

  1. Agamemnon caught between Zeus and Artemis (185-258)

 

  1. Agamemnon must act, and so he slips on the “strap of Fate” (217). Does this make him guilty (or, if you prefer, responsible)?  Scholars have debated this point, as shall we– come with an opinion.  You may want to think again about Iliad One, and Agamemnon’s actions there:  Aeschylus is probing this very issue, so our answers from Homer will be exercised considerably.

 

  1. The final lines of the parodos are a significant statement about Justice (250-255). What exactly constitutes Justice, in your opinion? I will ask in class, so please be prepared.  Note again “the light of day”:  is this good or bad?  Or is this dichotomy irrelevant?

 

 

 

  1. First episode pp. 112-16 259-358F (258-354)

 

  1. Clytemnestra announces the victory of Troy: why is she happy? Sketch out the ramifications of maternal imagery with thoughts of Night (darkness) and Day (light) inherent in 264-265.  Connect these thoughts with the Beacon speech (281-318):  fire is spreading, but what does it mean?

 

  1. “Spoken like a man,” the Chorus responds. How do you take this?

 

  1. First stasimon pp. 117-21 359-492F (355-487)

Stasimon: standing choral song

 

  1. Night cast it nets over Troy, the Chorus states. With what ideas might you associate this observation?

 

  1. The Chorus delivers a song of joy and thanks for the victory over Troy. They then review the causes and events of the war. Trampling the untouchable is specifically decried in 374-377:  to whom does this refer?  Note how the Chorus’ remarks tend to universalize specific situations.  Consider other places where this happens.

 

  1. Persuasion works on men’s minds– see Fagles’ note on 378 ff.

 

  1. The old men of Argos here sound in the middle part of the stasimon (403-462) like the old men of Troy in Iliad Three. Noting their tendency to universalize, what would you say they see in the pursuit of Helen and the deaths that followed?

 

  1. What is the point of their final doubts about the veracity of the beacon?

 

  1. Second episode pp. 121-29 493-683F (488-683)

 

  1. The herald “salutes the land of Greece, the light of day.” How is this symbolic, ironic, and proleptic?

 

  1. What do you make of Clytemnestra’s remark, “What dawn can feast a woman’s eyes like this” (596)? Reflect specifically upon dawn, feasting, woman, and eyes. What does she mean by “the Saving god”?  Saved whom, for what?  Discuss the sexual imagery of the gates (perhaps Helen in Odyssey Four will come to mind).

 

  1. The Herald reveals that Menelaus has been lost at sea. In the same way that discussion of Helen often reflects upon Clytemnestra, so Menelaus can represent Agamemnon. What of the Night and the black waves which are thought to destroy him (650ff.)?  (The sea will be mentioned again later, a different color though).

 

  1. Second stasimon pp. 129-31 684-767F (684-781)

The Helen Ode

 

  1. Helen is “the bride of spears” (line 686), a Fury, an agent of Destruction. What should we make of these descriptions? The lion cub image (713-730) ends in a bloody feast:  what other ideas would you draw upon to explain this?

 

  1. The juxtposition of Violence and Justice (755-766) is of tremendous importance: Troy has paid for its misdeeds, but is it just, or merely violent? Think about this as Agamemnon enters, the victor over Troy and slaughterer of Iphigenia.

 

  1. Third episode pp. 132-40 768- 975F (782-975)

Enter Agamemnon with Cassandra, his war-prize, both in a chariot

 

  1. In Agamemnon’s speech (794-841), sketch out the ideas as best as possible: for instance, what does he mean by “with justice” (795), or “the bloody lion” (813), and what other meanings might they bear?

 

  1. Clytemnestra bemoans the many rumors of Agamemnon’s death and wounds, and says she frequently tried to hang herself for despair. Is this true? Note the line, “he’s gashed like a dragnet” (856).  What do you make of this?  She also states that “I sobbed by the torch I lit for you alone” (880), meaning what?

 

  1. “Our child is gone” Clytemnestra says (865). Who? And what does it mean?

 

  1. Clytemnestra bids him approach without touching the earth (why?), and lays out the red carpet for him, saying, “Let the red stream flow… Justice, lead him in” (901ff). We will discuss this.  Agamemnon demurs (why?), and refers to the carpet “dyed red in the sea” at line 943 (because shellfish used for red pigment come from the sea).   He steps down on the crimson anyway (revealing Cassandra, by the way), at which point Clytemnestra delivers the chilling line, “There is the sea, and who will drain it dry? …” (957).  It is expensive, but no price is too high to all to retrieve that “dear life” (965):  what meanings might these statements bear?  How does the “bitter virgin grape” fit in (972)?

 

 

  1. Third stasimon pp. 141-42 975-1031 F (975-1034)

 

  1. Note that the Chorus cannot shake its sense of foreboding, and they can actually hear the dirge of the Erinyes (Furies).

 

  1. Fourth episode & first kommos pp. 143-58 1032-1354F (1035-1330)

Cassandra’s vision

 

  1. Cassandra’s outburst is perhaps the most electrifying moment in all Greek drama. Trace the images in her speech to those that precede. What does she “see”?  How are all these things connected in a chain of necessary actions?  Why must she die as well?  Is her final stanza a satisfactory closing to her vision (1350-1354)?

 

  1. Fifth episode & second kommos pp. 158-68 1355-1604F (1331-1576)

 

  1. The doors open to reveal Clytemnestra, with the bloody corpses of Agamemnon and Cassandra. Clytemnestra’s remarks (1391ff.) are, as Fagles states (p. 303), “a phantasmagoria of Homeric images, distorted in a witch’s mirror.” Look to the images she employs (nets, blood, etc.)  Consider the ramifications of what she glories in.  The final line here, “My lord is home at last” (1423) is very cold, no?  We shall discuss the justice of her actions.

 

  1. Exodos pp. 168-72 1605-1708F (1577-1673)

                                               

  1. Aegisthus enters, and he too is in glory. What justice is there in his activities?

 

  1. The themes of the play are vast: Murder, Revenge, and Justice.  Consider this:  if Agamemnon died for murdering Iphigenia, must Clytemnestra die too?  Must Orestes too?  Where can it end?

 

*****

 

Libation Bearers: Discussion Questions

Note:  Chorus of captive serving women

 

Time              Seven years after the murder of Agamemnon

Scene              Argos, before Agamemnon’s tomb

 

  1. Prologue: Orestes and Pylades arrive in the Prologue. How does Orestes show his respects to Agamemnon’s grave?

 

  1. Parados: The chorus have torn their cheeks which bleed, and they shed tears (of salt water): where have you seen these images before, and how are they here employed?  Pay close attention to Clytemnestra’s nightmare.  The image of Justice (61ff.) is one of scales– how do scales work, and what does this imply for the main characters?  The blood does not seep but cakes up (65ff.): discuss this image in symbolic terms.  The washing of hands which they discuss links water and blood again.

 

  1. First episode: Electra recognizes Orestes how? (Is this plausible?)  What do you make of the wild creatures woven into the cloth?  At line 250 ff., Agamemnon is described as an eagle, and Clytemnestra as a snake.  What implications are in this?  Consider Orestes’ speech:  is Apollo on his side?  With what other divinely-decreed event might you compare this?

 

  1. First Stasimon: The chant at Agamemnon’s Tomb is a three-sided lyrical passage revealing the motivations of the principals. What are these motivations?  Line 320 is at the heart of the trilogy.  Is Revenge Justice?

 

  1. Second Episode: What symbolism does Clytemnestra’s dream contain? You might wish to consider Herodotus 3.109, who notes the belief that baby snakes had to eat their way out of the womb, killing their mothers.  What is Orestes’ plan?

 

  1. Second Stasimon and Third Episode: Clytemnestra welcomes them with warm baths (!).  Who else was so welcomed?  When Orestes is announced as “dead,” is Clytemnestra’s reaction feigned or real?  The Nurse, so upset, was his wetnurse.  What is her function?

 

  1. Third Stasimon and Fourth Episode: Aegisthus’ death brings few tears, but how about Clytemnestra’s? She bares her breast and begs for mercy:  sentimental claptrap?  Pylades has been silent up to now:  why?  How should he deliver his only line?  Consider again the idea expressed in line 910.

 

  1. Fourth Stasimon and Exodos: So, wait a minute, who’s the snake? The arrival of the Furies– should they be on stage or not?

 

*****

 

Aeschylus, EUMENIDES

Note the strange choral activity in this play

 

Places                   Apollo’s temple at Delphi;  later, the Acropolis, and then the        Areopagus in Athens

Time  Shortly after the murder of Clytemnestra

 

  1. Prologue: the Pythia (Apollo’s priestess at Delphi) speaks of three generations of gods. What conflicts between the ages are expressed in this scene?  How does this work within the trilogy, and how as a statement of Justice?

 

  1. First episode: Apollo stands over Orestes (why?), and bids Hermes shepherd him well (94): how does this animal imagery work?  (Compare Agamemnon 779, however).  The ghost of Clytemnestra enters:  what imagery does she employ?

 

  1. First stasimon: The Furies call Apollo “a younger god.” (Where do they come from, anyway?)  What do you make of line 155:  “Guilt both ways, and who can call it justice?”

 

  1. Second episode, including parodos: This scene is very unusual. The debate between Apollo and the Furies over parenthood will occupy us in class.  Consider the argument as one between blood-relations and ritualized relations.  Apollo declares that Athene will preside over a trial at the Parthenon in Athens.  The scene change at p. 241 is unprecedented in tragedy:  note that the play was performed at the foot of the Acroplis with the temple in view.  What is Aeschylus doing?

 

  1. Second stasimon: The Furies sing a binding song to capture him (consider the weaving imagery of the Odyssey here). What do you mkae of this net imagery?

 

  1. Third episode: Athene hears each side, and appoints a tribunal of Athenians. Why?

 

  1. Third stasimon and fourth episode: I would like those of you in Group A to take the side of the Furies, and those in Group B to take Apollo’s side. We will argue this out. (Please consider lines 655ff alongside St. Paul’s remarks at Acts 17:16-34).  Athena acquits Orestes, and this has bothered everybody ever since.  Consider the following two statements:

 

Albin Lesky, Greek Tragedy (p. 84):  “Man cannot by his own power break away from the bondage of crime and destiny which encircles him, but the xaris [grace] of the gods, in whose hands he is, can release him.”

 

H.D.F. Kitto, Greek Tragedy (p. 96):  “We are given the form, not the substance of debate;  as if to emphasize that, Aeschylus makes Athena give her vote on grounds that are irrelevant.”

 

  1. Fourth stasimon, fifth episode and exodos: the Furies are turned into the Eumenides (the Kindly Ones) by what means? Consider the arguments from 877ff.  (esp. 893-894, 916, and 920ff.).  In thhe final scene, torches were held up by all members of the audience, a symbol of Justice triumphing over Vengeance.  Connect this to the Watchman’s Prologos in the Agamemnon.

 

 

Posted in Uncategorized | Leave a comment

Daniel/Amos/Jonah: discussion questions

Some old discussion questions for an Honors class at Boston College on the prophets

Daniel

The Book of Daniel is set explicitly during the Babylonian Captivity, that 400-year period when the Israelites were forcibly removed from the Promised Land to the powerful city of Babylon.  The Book of Job reflects the Jewish sense of despair during this period; you should look at Psalm 137 for another powerful if more succinct statement of hopelessness.  (Some of you may perhaps know a reggae version of this psalm called “The Rivers of Babylon.”  Many blacks of the Caribbean have a strong affinity for the Jewish experience in the Babylonian Captivity).  In fact, Daniel was probably written under the regime of a later king, Antiochus Epiphanes, a brutal tyrant and patron of the arts.

 

  1. Although he will serve the king faithfully, Daniel refuses to eat the food of Nebuchadnezzar (1:8). Why?  Compare Proverbs 23:3, “Do not desire the  ruler’s delicacies, for they are deceptive food.”  Is this applicable?  What do we make of Daniel’s service to the Babylonian kings generally?  Joseph is certainly in the background.  What does this tell us about the chosen people?

 

  1. Nebuchadnezzar’s dream: bookmark this page for later reference in Dante’s   (The metals of this giant strongly recall the Myth of the Five Ages,  recorded in Hesiod’s Works and Days, lines 106-201: see below).  Where else have we seen a giant felled by a stone?  Can we connect this to other Old Testament statues and stones?

 

  1. Daniel’s relationship with the Babylonians is intriguing. Consider his remark, “Do not destroy the wise men of Babylon” (2: 24).  Why is this detail here?  Along these lines, do you feel sympathy for the “strong guards” who are burned up at the fiery furnace (3:22)?

 

  1. Concerning the punishment of Shadrach, Meshach, and Abednego (3:19-30), evaluate the following statement made by one scholar, Robert Anderson:

 

The ‘fiery furnace’ may be a literary invention and may have had no exact equivalent, but it is too uncomfortably close to the maniacal expressions of ethnic hatred of our own day to be passed over lightly.  The cadences of Greek poetry could be heard not far from the dungeons of Antiochus Epiphanes, and the strains of the Bach motet were carried on the same breeze as the smoke from Auschwitz.  There is little distance between the Fiery Furnace and the Holocaust.  These two monstrous events– the one literary fiction, the other unbelievable fact– are both expressions of a demonic attempt to silence the spirit of faith and, with it, the voice of God.

 

  1. The vision of Nebuchadnezzar in Chapter 4 involves a tree: what other trees might be alluded to here?  What is the significance of the king’s loss of human reason and subsequent animal behavior?  (Perhaps you recall Odysseus’ men turned into pigs by Circe- why did that happen?)

 

  1. One of the most powerful images in the Old Testament is Daniel’s interpreting of the writing on the wall (5:24-28). What does he mean when he says (in essence), “Your days are numbered”?  (What connection can we make to Simon and Garfunkel’s verse inspired by this image: “The words of the prophets are written on the subway walls and tenement halls”?)

 

  1. Daniel in the lion’s den is a very famous motif (6:16 ff.). The image of the holy man refusing to renounce his faith in the face of political torture, however, is complicated by the obvious reluctance of Darius to punish Daniel.  Without referring to Pontius Pilate, consider Darius’ situation, perhaps of greater interest to us than Daniel’s.

 

  1. The second half of Daniel (chapters 7-12) is comprised of apocalyptic visions. I personally don’t find these interesting, but would be happy to hear whatever thoughts you have on them.

 

Hesiod’s Works and Days, lines 106-201 (The Five Ages)

 

(ll. 106-108) Or if you will, I will sum you up another tale well

and skilfully — and do you lay it up in your heart, — how the

gods and mortal men sprang from one source.

 

(ll. 109-120) First of all the deathless gods who dwell on

Olympus made a golden race of mortal men who lived in the time of

Cronos when he was reigning in heaven.  And they lived like gods

without sorrow of heart, remote and free from toil and grief:

miserable age rested not on them; but with legs and arms never

failing they made merry with feasting beyond the reach of all

evils.  When they died, it was as though they were overcome with

sleep, and they had all good things; for the fruitful earth

unforced bare them fruit abundantly and without stint.  They

dwelt in ease and peace upon their lands with many good things,

rich in flocks and loved by the blessed gods.

 

(ll. 121-139) But after earth had covered this generation — they

are called pure spirits dwelling on the earth, and are kindly,

delivering from harm, and guardians of mortal men; for they roam

everywhere over the earth, clothed in mist and keep watch on

judgements and cruel deeds, givers of wealth; for this royal

right also they received; — then they who dwell on Olympus made

a second generation which was of silver and less noble by far.

It was like the golden race neither in body nor in spirit.  A

child was brought up at his good mother’s side an hundred years,

an utter simpleton, playing childishly in his own home.  But when

they were full grown and were come to the full measure of their

prime, they lived only a little time in sorrow because of their

foolishness, for they could not keep from sinning and from

wronging one another, nor would they serve the immortals, nor

sacrifice on the holy altars of the blessed ones as it is right

for men to do wherever they dwell.  Then Zeus the son of Cronos

was angry and put them away, because they would not give honour

to the blessed gods who live on Olympus.

 

(ll. 140-155) But when earth had covered this generation also —

they are called blessed spirits of the underworld by men, and,

though they are of second order, yet honour attends them also —

Zeus the Father made a third generation of mortal men, a brazen

race, sprung from ash-trees (4); and it was in no way equal to

the silver age, but was terrible and strong.  They loved the

lamentable works of Ares and deeds of violence; they ate no

bread, but were hard of heart like adamant, fearful men.  Great

was their strength and unconquerable the arms which grew from

their shoulders on their strong limbs.  Their armour was of

bronze, and their houses of bronze, and of bronze were their

implements: there was no black iron.  These were destroyed by

their own hands and passed to the dank house of chill Hades, and

left no name: terrible though they were, black Death seized them,

and they left the bright light of the sun.

 

(ll. 156-169b) But when earth had covered this generation also,

Zeus the son of Cronos made yet another, the fourth, upon the

fruitful earth, which was nobler and more righteous, a god-like

race of hero-men who are called demi-gods, the race before our

own, throughout the boundless earth.  Grim war and dread battle

destroyed a part of them, some in the land of Cadmus at seven-

gated Thebe when they fought for the flocks of Oedipus, and some,

when it had brought them in ships over the great sea gulf to Troy

for rich-haired Helen’s sake: there death’s end enshrouded a part

of them.  But to the others father Zeus the son of Cronos gave a

living and an abode apart from men, and made them dwell at the

ends of earth.  And they live untouched by sorrow in the islands

of the blessed along the shore of deep swirling Ocean, happy

heroes for whom the grain-giving earth bears honey-sweet fruit

flourishing thrice a year, far from the deathless gods, and

Cronos rules over them (5); for the father of men and gods

released him from his bonds.  And these last equally have honour

and glory.

 

(ll. 169c-169d) And again far-seeing Zeus made yet another

generation, the fifth, of men who are upon the bounteous earth.

 

(ll. 170-201) Thereafter, would that I were not among the men of

the fifth generation, but either had died before or been born

afterwards.  For now truly is a race of iron, and men never rest

from labour and sorrow by day, and from perishing by night; and

the gods shall lay sore trouble upon them.  But, notwithstanding,

even these shall have some good mingled with their evils.  And

Zeus will destroy this race of mortal men also when they come to

have grey hair on the temples at their birth (6).  The father

will not agree with his children, nor the children with their

father, nor guest with his host, nor comrade with comrade; nor

will brother be dear to brother as aforetime.  Men will dishonour

their parents as they grow quickly old, and will carp at them,

chiding them with bitter words, hard-hearted they, not knowing

the fear of the gods.  They will not repay their aged parents the

cost their nurture, for might shall be their right: and one man

will sack another’s city.  There will be no favour for the man

who keeps his oath or for the just or for the good; but rather

men will praise the evil-doer and his violent dealing.  Strength

will be right and reverence will cease to be; and the wicked will

hurt the worthy man, speaking false words against him, and will

swear an oath upon them.  Envy, foul-mouthed, delighting in evil,

with scowling face, will go along with wretched men one and all.

And then Aidos and Nemesis (7), with their sweet forms wrapped in

white robes, will go from the wide-pathed earth and forsake

mankind to join the company of the deathless gods: and bitter

sorrows will be left for mortal men, and there will be no help

against evil.

 

Amos

 

Amos preaches 600 years before Daniel, in very different circumstances.  The kingdom of Jeroboam II is peaceful and prosperous, and the chosen people are quite comfortable.  In good times, it is easy to forget about God.  The theme of Amos is summed up at 6:1, “Alas for those who are at ease in Zion.”

 

  1. Amos preaches fiery words against social injustice. What is your reaction to his remarks about the neglect of the impoverished:  “they who trample the head of the poor into the dust of the earth and push the afflicted out of the way” (2:7)?  Amos also alludes to Jacob’s sons who at the feast have forgotten Joseph (6:6):  how might we connect this to Daniel?

 

  1. “Prepare to meet your God, O Israel” (4:12). God has punished the iniquities of the Israelites before, but “you did not return to me,” he bitterly notes.  What is the prophet’s point?

 

  1. At times, Amos is so overwrought that his grammar makes no sense. What exactly is it that the Lord is saying about the cows of Bashan (4:1-5)?

 

  1. “I will not listen to the melody of your harps. But let justice roll down like waters and righteousness like an ever-flowing stream” (5:23-24).  What are the allusions here:  David consoling Saul, the Flood?  Others?

 

  1. Amos’ Vision (7:1-9, 8:1-end) shows him interceding against a very angry God. How should we take the Amaziah narrative which interrupts it?  Amaziah seems to be accusing Amos of being “Chicken Little.” Is the curse appropriate?

 

 

Jonah

 

  1. What do you make of Jonah’s reluctance to heed God’s call (1:2)?

 

  1. How might you interpret the tossing of Jonah into the sea (1:15), and his experience with the “large fish” (1:17)? What connections are to be drawn with the Flood, or the Leviathan?

 

  1. The Book of Jonah has been called “a parody of prophetic literature, or perhaps more accurately, an inversion of the prophetic experience.” In what ways does Jonah’s story turn, say, Amos (or Daniel) upside down?  What is the point of such inversion?

 

  1. What do you make of the last verse of Jonah (rendered in the KJV with unintentional humor thus: “And should not I spare Nineveh, that great city, wherein are more then sixscore thousand persons that cannot discern between their right hand and their left hand; and also much cattle?”). Further parody, or evidence of God’s respect for all life?  Something else?
Posted in Bible, Boston, Classics, Education, Uncategorized | Leave a comment

Notes on Ovid’s Fasti 1.1-288

These are some notes I made for a class I taught over two decades ago at Boston College on Ovid’s Fasti, his epic poem on the Roman calendar,  At that time, there wasn’t a good commentary on Book 1, although Brill has now brought out one by Steven J. Green. Anyway, I thought I’d put this up in case anybody’s looking for some basic grammatical help.

NOTES ON OVID’S FASTI, BOOK 1

1. digesta (from digero, “set in order”), agrees with tempora.

2. signa: here “constellations,” but what are the several meanings of this word?

3. pacato (from paco, “to settle, resolve”), agrees with voltu.

5. officio: dative, because adsum takes a dative object.

aversatus (from aversor, “shun,” lit. a/versor, “turn from”), modifies the subject of the verb ades, as does dexter.

numine: numen, “godhood, divinity.”  An ablative of specification, I believe.  “Be here, propitious, specifically in your godhood.”

6. tibi: indirect object, implied by devoto (which agrees with officio)

7. eruta: from eruo, “dig out, root out.”

8. quo … merito, “with what value, mark, merit”:  introduces an indirect question, which explains why notata sit is subjunctive. The verb recognosces, as do many other verbs of knowing, will be followed by an indirect question (cf. lines 1.21 & 24).  The indirect question, as a subordinate clause, has its own subject and predicate.  Hence, “you will recognize with what value each day is marked.”  It sometimes helps to ask yourself what the direct question must have been.  The direct question here would be, With what value is each day marked?

9. festa domestica vobis: “ritual celebrations specific to your household.”

10. tibi: dative of agent.  Why?

11: quaeque (here neuter accusative plural, modified by signantia) is the object of both ferunt and feres. Praemia in the next line is in apposition, “as rewards.”

pictos … fastos: “red-letter days.”

12. Druso: Germanicus’ elder brother, both sons of Tiberius (the pater of 1.10)

13. And who was it that sang of arma? Savor the word-play, since Ovid’s programmatic statement here is meant to be memorable.  It will be of particular interest to us at 1.21-22, 75-78, 83-84, & 317ff.

14. addidit: you add an accusative to a dative in Latin.

15. adnue conanti:  adnuo (sometimes annuo: lit., “nod in assent to,” or “bless,” or perhaps better, “give blessing to”) takes a dative object.  Note the inscription hovering over the pyramid with the eye on top on the back of the $1 bill, “annuit coeptis,” he has blessed the beginnings.”  Grammatically consistent with this passage, though culturally mysterious.

conanti (present participle, dative singular, from the deponent verb conor, “try”): refers to the poet, “bless me as I try to go …”

17. dederis: 2d sg. future perfect indicative of do, dare.  This would appear to be a submerged future more vivid condition.

19. subitura: future active participle, “about to undergo critical assessment [iudicium]”

docti .. principis: Germanicus was himself a poet, having translated Aratus.

movetur: “is moved,” and hence, “shivers.”

20: legenda: where have we seen this before? And what can we infer from its repetition?

21. quae sit: indirect question, cf. 1.8.

21-22: tulit:  arma fero is an idiom, “to take up arms.”  But what is the subject of tulit?  How should this be read, in light of line 1.13?

24. currant … quanta: indirect question, cf. 1.8.

25. fas: what does this word mean literally, as well as more figuratively?  Consider this line more closely with lines 1.47-52.

26. auspice te: ablative absolute, “with you being favorable, in your good graces.”

eat: present subjunctive of eo in a purpose clause.

29: noras: a syncopation of noveras.  You will find that in poetry, syllables involving the letter V often drop out.  Not just Latin poetry either:  note how in the National Anthem we sing  “o’er the ramparts we saw” and “o’er the land of the free.”

noveras is pluperfect technically, but here functions imperfectly (and so parallel with erat), since the present of nosco is “learn.” Once you’ve learned something (in Latin anyhow), you know it, hence novi is “know” (in the present tense.)

31-32. quae moverit illum & quo tueatur:  both are relative clauses of characteristic, which require the subjunctive.

32: “and he has [something] by which he might defend his mistake.’

tueatur: from the deponent verb tueor, “to watch over, protect, defend.” (hence the nglish word “tutor”).

33-34: This is a knotty little sentence.  The skeleton of it is this: “He decided that [what follows must be an indirect statement] this [hoc, the accusative subject of the indirect statement] … was [esse, the infinitive verb] enough time [satis, the predicate nominative/accusative, which, thank God, doesn’t decline].”  The relative clause quod … infans, modifies hoc.

36. tristia signa: direct object of sustinet.

37. trabeati: the trabea was a white garment with a purple stripe, believed to have been worn by the kings of Rome.

39-40. Note the chiastic structure.  Is there any significance to the fact that the elegaic line reverses the order of the epic line? Perhaps I over-read.

42. quae sequitur: modifies turba.

43. praeterit: perfect.

45. Ne … ignores: purpose clause.

46. Lucifer: = dies.

idem: accusative.

47-54:  for these lines, cf. the discussion in handout of Geraldine Herbert-Brown, Ovid and the Fasti: An Historical Study (Oxford 1994) 17ff., or Sir James G. Frazer’s commentary ad loc.

49: putaris: = putaveris. see note on line 1.29. The future perfect often is used nearly as an imperative (cf. Gildersleeve & Lodge, no. 245)

52. praetor:  a high-ranking Roman magistrate, in charge of adminstering justice. (Am I crazy for wanting to see praetor here as a pun for poeta? Perhaps.)

53. populum … includere saepta: “to shut the people in an enclosed space,” is an idiom for bringing legislation to the populus for a vote.  Since people in their legislative function as a comitium had to be in a single place in order to vote, this place was called the saepta, “enclosure” (or as it used to be called, the ovile, “sheepfold”!  Such high regard for democracy.)  The Saepta Julia, “Julian Enclosure” was built to replace the old ovile, and was completed in 26 B.C.  Of course, since the Republic had been effectively destroyed by Augustus in his thinly-disguised dictatorship, there was no need for voting anymore, so the Saepta was used for gladiatorial games and staged sea-battles.  Bread and circuses indeed!  (What are we to make of Ovid’s use of the line?)

53-54. For both est quoque’s, sc. dies.

54. nono … orbe: “the ninth cycle,” refers to the nundinae, the market day.

55. Ausonias: Ausonia=Italia (which doesn’t scan, though that doesn’t stop Vergil from using it, notably in the second line of the Aeneid!)

57: deo, ablative of separation with careo.

58. fallare: = fallaris.  The -re for -ris alternative 2d sg. passive ending is often used in poetry metri causa.  Be on your guard for this (cave!).  Note that fallare is subjunctive, in a negative purpose clause.

61. dicta erunt go together.  Mihi is dative of agent (in poetry, sometimes in passive constructions other than the  periphrastic).

65. tacite: adverbial.

67. dexter ades: cf. 1.6 and notes thereon.

70. nutu, “at a nod,” cf. adnuo, 1.15.

73. lite: from lis, litis, f., lawsuit (hence English litigate). Ablative of separation with vacent.

74.  Note the textual variant lingua.

76. spica Cilissa:

78. tremulum … iubar, “the flickering flame” is the subject.

79. itur:  3rd sg. present active indicative of eo, “it is gone [to the Tarpeian citadels].”  This is an impersonal construction, which attempts to mimic a Greek middle voice construction (if this means nothing to you, don’t worry about it).  Perhaps we can translate it best as “the procession makes its way to …”

82.  ebur:  “ivory.”  Synecdoche for the sella curulis, “curule chair,” the chair the magistrates would occupy when performing their duties or, as here, being inaugurated into office.

83. rudes operum:  literally, “ignorant of work,” which means “never having been put to work.”  Modifies iuvenci, “bulls,” kept for no other purpose but sacrifice.

83-84.  What is the relationship between the dactylic line and the elegaic line?

86. revertere: present imperative form of revertor, a 3d conjugation deponent verb. (The form is like the alternate 2d sg. passive ending, discussed at 1.58)

88. digna, “worthy” modifies dies.

potente: potens takes a genitive of the thing under power (no, that’s not it’s technical name, and no, I don’t know what the technical name actually is!)

92. sitque:  the subjunctives are part of a relative clause of charactersitic.

93.  sumptis … tabellis:  ablative absolute, “with my tablet in hand.”

102. quod petis: direct object of disce.

103. Chaos: What poet speaks of Chaos? And at what point is Chaos spoken of?

  1. quam: construe as “how” with longi temporis, “doings of how long a time”

 

  1. quae: the word order is a littel inverted here- tria corpora is a subject along with aer; the relative clause defines it: “the three bodies which remain”

 

  1. ut: when

haec goes with massa soluta, which is the subject, “this mass, having been dissolved”;  there are two verbs, secessit and abiit.

lite:  from lis, ablative of cause, “through the contention of its parts.”  What should we make of the repetition of the word lite from line 73?

  1. locus: subject of cepit (a little unexpectedly)

 

  1. fretum = sea (synecdoche)

 

  1. globus, “mass” and moles, “mass” are predicate nominatives

 

  1. redii: from redeo, not reddo.

 

  1. quaesitae: “the asked-about form, the form you asked about” refers to line 91

 

  1. noris = noveris

 

  1. nostra … manu: which is why he has a key in his hand at line 99.

 

  1. penes: a preposition with the accusative, “in the power of [accusative, here, me unum] me alone.”

 

  1. libuit: perfect of libet, “it pleases.” The reference is to the doors of Janus’ temple which, when open, meant the Roman state was at war, when closed, at peace.  Ovid’s imagery is vivid, and perhaps confusing.

 

  1. teneant: present subjunctive, so a mixed future condition with miscebitur.

 

serae: from sera, -ae, f. bar for a door [from sero, “to join,” whence “series”]

 

  1. Ceriale …libum: “cake of wheat.” This sort of cake was offered only to Janus, though people did offer similar cakes to the gods on their birthdays (according to Juvenal 16.38), the origin of our custom of eating cakes.

 

farra: “spelt mizxed with salt”

 

  1. Patulcius, from pateo; Clusius, from claudo. “Opener” and “Shutter.”

 

  1. rudis illa vetustas, ” the uncultivated days of old”

 

  1. hanc, refers to figurae.

 

  1. Larem: each home had its own lar, household god, who presided over the house’s fortunes, and which was represented by a small statue in some small interior chapel.

 

137f.  Ianitores were doormen (I’m not sure what accounts for the drift in sense in the English use of the word).  Here vester ianitor, “your doorman” sits by the threshold primi tecti, “in the front part of the house.” Primus often means “foremost” rather than “first” strictly.

 

140: Eoas, “eastern”; Hesperias, “western.”

 

e in some small interior chapel, usually near the hearth.141ff.  Hecate is a Greek goddess associated with witchcraft (she even appears in Macbeth, chiding the Witches who have tempted Macbeth!).  She is particularly connected with crossroads, compita [compitum, -i, n.], where offerings are left to her.  She is thus sometime called Trivia, whe who presides over the area where three streets come together (the English word, trivia, refers to the fact that insignificant information is “streetcorner talk.”).  A fork in the road was thought to encompass three roads in antiquity.

 

Hecates: genitive sg., a Greek form.

 

  1. tempora perdam. Whenever tempora appear in this poem, we should take note.

 

  1. pactus erat: from paciscor, to agree, make a bargain.

 

145: What kind of condition have we got here?  Note that it is embedded within an indirect statement.

  1. grates, “thanks” with egi.

 

  1. spectans …humum. Moses also looks at the ground when he addresses divinity. If you should encounter a god, remember to do likewise.

 

  1. gemma: “bud.” Palmite, from palmes, -itis, m. vine-sprout.

 

  1. summum .. solum. Like primus above, summus often means uppermost. So here it is “the uppermost soil, surface of the ground.”

 

  1. aera, a Greek accusative, “air.” concentibus, “harmonious song” (this is the force of the prefix con-).

 

157f.  Hirundo, “swallow.”  Actually, the swallow build his nest on top of beams (trabis) not under.  Ovid is thinking here of the house martin, a similar bird.

 

  1. The pun on multis is hard to replicate in English exactly: “I quesioned him at length, but at length he did not delay …”

 

  1. bruma: the winter solstice.

 

novissima:  “most recent, hence, last.’

 

  1. idem agrees with principium.

 

165f.  Our New Year’s is, by contrast, a holiday.  Ab auspicio iners, indeed!  But, from what follows, it seems evident that the work done on this day is akin to the Friday after Thanksgiving, not too strenuous at all.

 

  1. delibat: Frazer translates it “handsel,” which is worth looking up.

 

What New Year’s customs do youknow of?173f.  ut …:  this is a purpose clause.  Habere is complementary infinitive with possis;  the direct object is aditum, “access to” [note how the ad- of aditum picks up the ad of ad quoscumque, which agrees with deos.]

 

176:  We still wish people happy new year.

 

  1. caducas: literally, “falling, hence, vain, ineffectual.”

 

dictaque pondus habent:  Do any of you know an old custom wherein you say “Rabbit” on the first day of a month?

 

  1. dulcis: often it is best to translate an adjective aggreeing with a nominative as an adverb– “the year goes sweetly along …”

 

  1. stipe … sumpta: ablative absolute, “cash in hand.”

 

Saturn (Kronos) came to Italy after be ing de-throned by Jupiter (Zeus).  The time of Saturn’s sojourn was supposed to have been a Golden Age.

 

  1. cuius non animo: relative clause, anteceded by quemquem.  “to his mind money didn’t seem sweet.”

 

 

  1. Pluris, genitive of value (not ablative: remember “e pluribus unum.”)

 

  1. ulva, -ae, f. “sedge.” People didn’t sleep in beds made of fine feathers, but in those lined with river grass. Some golden age!

 

  1. fictilis, -e, “eathenware, made of clay.”

 

  1. quae nunc: “what is now the Capitoline was [then] adorned …”

 

  1. fenum, -i, m. “hay.”

 

  1. Ovid refers in these lines to Cincinnatus.

 

in these lines to Cincinnatus, the dictator of 458 BC (a story found in Livy Book 3).

 

  1. lammina, or lamina, -ae, f. a thin sheet of metal (whence “laminate.”)

 

crimen, here a “grounds for accusation.”

 

  1. Fortuna is the subject.

 

  1. Carefully note the difference between plura anr plurima.213. quaerere: historical infinitive.

 

 

 

  1. sic quibus … venter: dative of possession. “Thus those whose stomach[s]”

 

suffusa … ab unda:  “from dropsy,” an accumulation of lymph [a yellowish liquid travelling through the lymphatic system picking up bacteria, etc., and aupplying white blood cells to the body] in bodily tissue.  The watery nature if lymph is implied in the Latin word, unda;  dropsy is an abbreviated form drawn from the Greek:  hydropisis.216.  aquae: subject of both verbs.

 

  1. utile: agrees with auspicium
  2. moneta= coin. The temple of Juno the Warner (Moneta) was the location of the Roman mint.
  3. aurea: agrees with templa.
  4. Remember that utor takes an ablative object.

What do you make of this line?

 

Posted in Classics, Italy, Poetry, Rome, Uncategorized | Leave a comment

Ovid’s Priapus (Notes on Fasti 1.391-441)

meSZ2GG.jpg

These are some notes I made for a class I taught over two decades ago at Boston College on Ovid’s Fasti, his epic poem on the Roman calendar,  At that time, there wasn’t a good commentary on Book 1, although Brill has now brought out one by Steven J. Green. Anyway, I thought I’d put this up in case anybody’s looking for some basic grammatical help.

FASTI NOTES: Book 1, lines 391-441

Following his discussion of the Agonalia, Ovid describes other animal sacrifices.  These lines are strongly remniscent of Lucretius’ condemnation of animal sacrifice, but, while Lucretius was writing a poetic philosophical tract, Ovid is the self-proclaimed poet of Caesaris aras.

Immediately preceding the Priapus and Lotis episode is a description of the weird ritual called the Bugonia, in which cows are killed and their carcasses left out to rot so that bees might be produced.  Vergil describes this in great detail in Book 4 of the Georgics.

391. rigido:  Priapus is an ithyphallic god, like the herms in ancient Greece or the Egyptian god Men.  His image would be placed in gardensand fields to encourage fertility as well as to scare off birds.  To heighten the impression, such images were usually painted red, hence Priapus is called ruber, “the Crimson One” as at line 400.

393. corymbiferi:  “carrying clusters of berries” agrees with Bacchi.

394. bruma: “winter.”  This festival was celebrated biennially.  So why does he write tertia bruma?

395. venere: syncopated form of venerunt.

Lyaei:  genitive sg., a cult title of Dionysus, “He who looses, the Relaxer.”

396. quicumque iocis non alienus:  “whosoever is not a stranger to jokes”

397. prona:  modifies iuventus. Pronus in, “inclined toward”  is idiomatic.

398. quaeque= et quae … deae

399. pando: “hollow.”  Silenus is fat, so he’s left quite a groove in his steed’s back.

400. inguine, from inguen, -inis, n. (!), groin.  “Inguinal” is an English word derived from it.

401 . nacti, perfect participle from nanciscor, “stumble upon, reach, find.”  [Translate nacti as having stumbled upon, actively since it’s a deponent]

402. gramine vestitis (from vestio), “covered with grass”

accubuere: syncopated

403.  coronam, “garland.”  Party-goers in antiquity would bring their own garlands to wear, usually a variety of them, for use in different parts of the evening.  Different flowers had different powers:  early in the evening, some garlands might be worn to enhance the power of alcohol.  Later in the evening, other garlands more effective against crapulence might be worn.  Book 17 of Athenaeus’ Deipnosophistae (“The Philosopher’s Dinner Party”) is entirely devoted to the topic.

405.  effusis: goes with comis at the end of the next line, “with hair flowing.”  Comis also goes with positis in  406.

pectini, from pecten, inis, m. comb.  sine usu pectinis should be construed with effusis, but admittedly it’s tough getting it into good English.  Frazer just has, “with flowing locks uncombed.”

407. suras: from sura, -ae, f. calf of the leg

collecta: nominative fem. sg. modifying illa, from colligo, “to bind up.”  This is a sort of middle voice construction:  “she, having gotten her tunic gathered up …”  We want collecta to be passive and tunicam to be the object too, so it’s tricky.

408.  dissuto: from dissuo, -ere. “unstitch, rip open.”  Here agreeing with sinu, so perhaps “from her bosom ripped open,” meaning her garment, not some image from Alien.

exserit, “thrust out.”

410. vincula means “chains” but perhaps here refers to “straps (of shoes)”

412. tibi = Priapo.  He is the god whose temples (tempora) are bound with pine.

416. Lotide. abl. sg. of Lotis, the nymph who has caught Priapus’ fancy.

417.  suspirat in: “pants for”

418.  A lovely line.  Note the balanaced repetition of syllables in either half of the couplet.  notis:  I’m not sure what these would be, but not notes as in those you might pass in school.

419. fastus, -us, m. contempt, scorn, whence English “fastidious.”  Interesting choice of word here in the Fasti.  Note earlier use of tempora (line 412).

420. irrisum, from irrideo, -ere, -risi, -risum, “laugh at.”

suo … voltu:  apparently she give him a withering look.  Is the repetition of voltu and nutu here meant to be remniscent of the invocation to Germanicus?

421. vino somnum faciente: ablative absolute (with a present active participle)

iacebant:  “were lying about,” the subject of which are the corpora in the next line.

423. Scan this line to get the cases right.

acernis: “maple” with ramis.

424. humo:  from humus, -i, f. ground (NB it’s feminine)

425.  Priapus is holding his breath.

vestigia, modified by tactiturna.

426. gradu, modified by suspenso.

digitis, “on tip-toes”

427. tetigit, from tango, -ere, “touch”  here “came upon”

cubilia: “sleeping places”  but translate singularly

428. Punctuate by putting a comma after aura. cavet is the main verb, “he was careful, lest …”

429. librabat, from libro, -are, “to weigh” here probably better, “he balanced”

finitima corpus: finitima modifies herba, but has corpus (“her body”) as object

431. tracto velamine: abl. abs.;  velamen, -inis, m. covering, blanket

vota ad sua, “to what he’d prayed for”

432: felici modifies via.

433. rudens, from rudo, -ere, “to bray”

435. nymphe = nympha (the first is a Greek nominative form)

436. reicit, from reicio. “push away”

437. nimium quoque … paratus, “entirely too well-prepared,”  and so he remains.

438. ad = in

439. dedit poenas, from do poenas, “pay the penalty.”

Posted in Classics, Italy, Mythology, Poetry, Rome, Trees & Flowers, Uncategorized | Leave a comment

Protected: John Ciardi, “About Rivers and Toes”

This content is password protected. To view it please enter your password below:

Posted in Boston, Education, Poetry, Rivers, Trees & Flowers, Uncategorized | Enter your password to view comments.

Protected: The Afterlife of the Gifts of the Magi

This content is password protected. To view it please enter your password below:

Posted in Bible, Italy, Uncategorized | Enter your password to view comments.

Lauro de Bosis’ Gesture

Lauro_De_Bosis_-_busto_al_Gianicolo_-_Roma

From George Garrett’s “A Wreath for Garibaldi,” Kenyon Review 23 (1961) 487-88:

It is hard for me to know how I feel about Lauro di Bosis. I suffer from mixed feelings. He was a well-to-do, handsome, and sensitive young poet. His bust shows an intense, mustached, fine- featured face. He flew over Rome one day during the early days of Mussolini and scattered leaflets over the city, denouncing the Fascists. He was never heard of again. He is thought either to have been killed by the Fascists as soon as he landed or to have killed himself by flying out to sea and crashing his plane. He was, thus, an early and spectacular victim. And there is something so wonderfully romantic about it all. He really didn’t know how to fly. He had crashed on take off once before. Gossip had it (for gossip is the soul of Rome) that a famous American dancer of the time had paid for both the planes. It was absurd and dramatic. It is remembered and has been commemorated by a bust in a park and a square in the city which was renamed Piazzo Lauro di Bosis after the war.* Most Romans, even some postmen, know it by the old name.

Faced with a gesture like Di Bosis’, I find usually that my sentiments are closer to those of my sculptor friend [who, earlier in the essay, had declared such gestures to be “bullshit”]. The things that happened in police station basements were dirty, grubby, and most often anonymous. No poetry, no airplanes, no dancers. That is how the real routine of resistance goes on, and its strength is directly proportionate to the number of insignificant people who can let themselves be taken to pieces, piece by piece, without quitting. It is an ugly business and there are few, if any, wreaths for them. I keep thinking of a young woman I knew during the Occupation in Austria. She was from Prague. She had been picked up by the Russians, questioned in connection with some pamphlets, sentenced to life imprisonment for espionage. She escaped, crawled through the usual mine fields, under barbed wire, was shot at, swam a river, and we finally picked her up in Linz. She showed us what had happened to her. No airplanes, no Nathan Hale statements. Just no spot, not even a dimesize spot, on her whole body that wasn’t bruised, bruise on top of bruise, from beatings. I understand very well about Lauro di Bosis and how his action is symbolic. The trouble is that like many symbols it doesn’t seem a very realistic one.

*CMcD: It is a grim irony that the piazzo near the Olympic Stadium is dominated, still, by a large pillar reading “Mussolini Dux.”Screen Shot 2018-12-30 at 1.46.21 PM

Posted in Emblems, Italy, Military, Poetry, Rome, Statues & Monuments | Leave a comment

Fake Jan!

You may not know this, but January 2nd is, to some online hipsters that I do not count myself among, sometimes called “Fake Jan” Day. Jan 2. Get it? The whole thing involves the Brady Bunch Variety Hour in some lame retro-cool kind of way. And though such things out to be ignored out of hand as the flotsam of a tossaway culture, perhaps we ought to give Fake Jan a bit of a think on this, her evident feast day.

So, a long time ago, in the in the late 70’s/early 80’s, some friends of mine in the very Irish Catholic West Roxbury neighborhood of Boston had a band (with a genuine record deal) called the Visigoths. I saw them play live once (at the Penalty Box, the dive bar across from the street from the Boston Garden, I think?) but maybe not. Their music wasn’t really to my taste, being of the deafening punk-rock garage variety, the sort I imagine blaring out of some band-member’s mother’s basement while she consoled herself with the thought, “Well, at least they’re not out drinking in the woods.” Anyway, what I do remember after all these years, is that they had a song–it turns out to be the opening number on their album, Pining by the Grave of Stardust, which I astoundingly discovered online–called Fake Jan. This consists of a very loud guitar and drum track over which the singer shouts, now and again, “Fake Jan!”

The first time I heard this song, the first time anybody I knew heard it, we all knew precisely what it was the Visigoths were yelling about. We had all grown up watching The Brady Bunch–it was a staple of our TV watching, and every kid in the neighborhood had as intimate a knowledge of the Brady family’s triumphs and travails as they did of their own family’s. The members of the Brady family were real to us, but they never seemed like real people because they were more than real because they were the Brady Bunch. 

As my friends and I reached our middle teenage years, television culture began to change–the age of the variety show had descended upon us, with all of its manufactured razzmatazz through which we would sit stoic and stony-faced. Some of this genre was not terrible (e.g., Sonny and Cher, or at least Cher) but mostly it was shitty, and the Brady Bunch were not immune to the pervasive shittiness. In late 1976, the Brady Bunch Variety Hour aired while millions mourned. Watching your TV family sing and dance was awful, and surely as much of a trauma as it might have been to watch your own parents and siblings forced to sing and dance on national TV. The crowning insult of the whole BBVS thing, however, was that Eve Plumb had been replaced by Geri Reischl as Jan. Geri was a lovely and talented young woman, and of course, everybody hated her right away.

 

The whole Geri Reischl Fake Jan story has been told before– how Eve Plumb had other career irons in the fire (Dawn: Portrait of a Teenage Runaway), how Geri auditioned and beat out thousands of others for the role of a lifetime, and how she really was a very fine singer and actress who never got a fair shake– but none of that mattered to us watching the show in the 70s. The replacement of Eve Plumb by this, this impostor was an insult as great to our collective self as has been the whole Dick York-Dick Sargent debacle of a decade before. It reminds me of the line from the great Boston band J. Geils’ hit song Centerfold, “My blood runs cold/ My memory has just been sold.” Yes, our memory had been SOLD, without so much as asking permission. Who did these people think they were to do this?! Well within their rights were the Visigoths to call it out. “Fake Jan!” they screamed over blaring guitars on behalf of a betrayed generation. “Fake Jan!”

And yet, what was it that our outrage was really all about? I sometimes have thought about this issue in the intervening years.

There is, on the most superficial level, the snarkiness of pop culture itself, the relentlessly judgmental way by which it determines What’s In and What’s Out, never more apparent than at the end of the year, when relentless judging is at its height. It is, of course, the entertainment world’s last shot at entertaining us– to roll out its less successful ventures and then join in with its disappointed customers in the public stoning. In this black-and-white way of thinking, we’re asked to decide between Eve Plumb, whom we’ve grown up with, or this Geri girl whom we’ve just met. Jan or Fake Jan? How can Geri not lose that contest every time?

But I think there’s more to “Fake Jan” than this. What really stuck in our universal craw about Fake Jan was not the false choice between the two pretty young women who played the part of the middle daughter, but something far more elemental.

I suppose you could call the situation a form of “gaslighting,” but honestly that strikes me as too harsh–I think most of us understood that  Sid and Marty Kroft, the BBVS producers were doing their best with the casting situation they had on their hands and would have far preferred to have Eve in the role than somebody else. What bothered us, I think, was that Geri had been brought in as Jan, and nobody said a word about the fact that she was not Eve Plumb. We were all supposed to just accept the idea that this person, who had not ever been Jan, was now supposed to be Jan and had always been Jan. This is your sister. Don’t you recognize your sister?

As I said, the Brady Bunch was everybody’s family, and we knew their lives as well as we knew our own. They had their problems, but every week seemed to work them out. And they all seemed to like each other– even though their architect father had designed a cavernous living room, the kids shared bedrooms and seemed more or less OK with it. Given that I would grab my baby brother by the ankles and flip him upside down in order to bump his head on the floor as I ushered him out if he dared to enter my room, the Brady’s essential harmony was a marvel to me.

But in fact, the Bradys were not an ideal nuclear unit–they had always been a blended family, in which Mike’s children were Carol’s step-children, and vice versa. We would be reminded of this fact at the start of every episode, and then miraculously forget it. What was the name of the mother of Greg, Peter, and Bobby? What did the father of Marcia, Jan, and Cindy look like? Do we ever see a portrait of them? Is the anniversary of either one’s death ever commemorated? Aren’t there grandparents from the previous marriages to visit? Do the children get any counseling to deal with their loss? Do the children ever make invidious comparisons (“Mike is nice, but our real Dad was way funnier/nicer/richer/etc., etc.”), unfair as they might be but as human as they inevitably are for children?

Questions like this never arise on the Brady Bunch, because ultimately, the premise is a phony one. Their family as it appears in every episode is precisely as their family is supposed to always have been, without any other possibility ever actually arising or existing. The counter-factual questions, about what might have been and why, never get asked. They “must somehow form a family,” we are told in the theme song, but what compromises and conditions are contained in that somehow never get an airing.

For those of us watching the show in West Roxbury in the 60’s and 70’s, questions of the same sort about our own families were also in the air.  Weren’t all our own families necessarily a product of a similar sort of contingency? Weren’t our own identities within those families likewise without any sort of inevitability? Ours was a heavily Irish-Catholic neighborhood, and the idea of what a family was, of maternal and paternal roles, and of relations between family members were very much set in stone by the Church. Families were supposed to look a certain way, and there was an end on it. But in almost every household in the parish there were exceptions, and exceptions to the exceptions, that nobody talked about.

When I think back on it, it is painful to realize how many divorces, how many remarriages, how many adoptions, how many “situations” were taking place all around us. So many people trying to work out acceptable lives for themselves in the teeth of an Irish Catholic culture that turned a voluntary blind eye to their problems. The Church of Rome has had to own up to the great misery it has caused, but in the 70’s, all of this was in the future.

It has been many years now, as I say, that I have thought about the Visigoths, that band named for the migratory tribe that set about destroying Rome. I will not be tracking down their album on eBay, nor will I be trying to reach out to any of the band-members on social media. The music, as I recall it, was not worth listening to, and the conversations could not be anything but awkward, I’m sure. But it occurs to me that, perhaps in their juvenile way, the Visigoths were doing their part to pierce the awkward silence that surrounded us in our repressive Catholic neighborhood. Fake Jan was not just about an unsuccessful alternative actress on a forgettable TV show; it was really all those family problems we never had a chance to talk about but would only yell out loud with a beer over the loud music in places like the Penalty Box.

Posted in Bible, Boston, Drama, Family, Music, Rome, Time | Leave a comment