By Boris Kayachev
The Ciris, a Latin mythological poem of contested date and authorship, has obtained a specific amount of scholarly awareness in the course of the 20th century, yet more commonly has did not meet with an enough appreciation. This examine is geared toward vindicating the Ciris, often by way of exploring its use of pre-Virgilianpoetic texts mostly overlooked in prior scholarship."
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Additional resources for Allusion and Allegory: Studies in the "Ciris"
This shared point is the poetologically significant opposition of the present moment to some other. Choerilus contrasts his modern-day poetry (νῦν δ’ ὅτε…) with that of the great poets of the past, Orpheus draws a distinction between the present composition On which see recently MacFarlane (), with further bibliography. Cf. MacFarlane () ‒ n. . 6 41 (νῦν δ’ ἐπεί…) and his earlier poems, and in the Ciris the narrator apologises that what he can write now (nunc) is not as good as what he hopes to write in the future.
Though not line itself, but both what precedes it and what follows it, are alluding to one and the same fragment of Parmenides (Emp. fr. μηδέ σέ γ’ εὐδόξοιο βιήσεται cf. Parm. fr. μηδέ σ’ ἔθος πολύπειρον ὁδὸν κατὰ τήνδε βιάσθω and Emp. fr. ‒ μήτε τιν’ ὄψιν ἔχων †πίστει† πλέον ἢ κατ’ ἀκουὴν | ἢ ἀκοὴν ἐρίδουπον ὑπὲρ τρανώματα γλώσσης cf. Parm. fr. ‒ νωμᾶν ἄσκοπον ὄμμα καὶ ἠχήεσσαν ἀκουὴν | καὶ γλῶσσαν). However, Trépanier seems right in punctuating after εἰπεῖν and taking θάρσει as an imperative, as well as in changing θοάζει to θόαζε.
In fact, the Ciris proem appears to echo another Greek epic proem, albeit for the most part lost, that of the Persica by Choerilus of Samos (SH 317):⁵⁹ ἆ μάκαρ, ὅστις ἔην κεῖνον χρόνον ἴδρις ἀοιδῆς, Μουσάων θεράπων, ὅτ’ ἀκήρατος ἦν ἔτι λειμών· νῦν δ’ ὅτε πάντα δέδασται, ἔχουσι δὲ πείρατα τέχναι, ὕστατοι ὥστε δρόμου καταλειπόμεθ’, οὐδέ πῃ ἔστι πάντῃ παπταίνοντα νεοζυγὲς ἅρμα πελάσσαι. We do not know what the position and the context of this fragment in the proem was, and moreover the precise meaning of some terms within the fragment itself is not entirely clear (in particular in line 3).
Allusion and Allegory: Studies in the "Ciris" by Boris Kayachev