By John Fitch
This quantity is a spouse to the author's new Loeb variation of Seneca's tragedies (vol. 1, 2002; vol. 2, 2004). It bargains purposes for his editorial offerings, and explains his interpretations of the textual content as mirrored in his translation. Hercules Oetanus and Octavia, now in most cases considered as imitations of Senecan drama, are either integrated. the amount is meant to be learn along Otto Zwierlein's Kritische Kommentar, released in 1986. within the intervening years there was a lot new paintings bearing on Seneca's textual content, together with full-scale variants with statement on person performs, akin to Keulen's Troades, T?chterle's Oedipus and Ferri's Octavia. Annaeana Tragica seeks to complement and enhance Zwierlein's paintings within the gentle of this new fabric. An appendix reports the scholarly controversy in regards to the anapaestic odes of those performs, and gives clean facts correct to the problem.
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Extra info for Annaeana Tragica: Notes On the Text of Seneca's Tragedies (Mnemosyne, Bibliotheca Classica Batava Supplementum)
5 aestivum diem si non diffinderem meo insiticio somno meridie, but diem there refers to the whole day as a unit that can be subdivided, which is not the sense of diem here. Nor is it clear that Achilles in particular has such power over the darkness. 3. Keulen believes that the reference is to a spatial, not temporal, splitting—a kind of negative image of Hor. Carm. 5f. Diespiter/ igni corusco nubila dividens. ” It seems to me that the entities dies and nox are too amorphous and unspecific to convey such a vivid image.
Herc 999 Zw. followed by Bill. supports Withof ’s conjecture clava for aula, but without resolving the difficulties which it engenders in the phrase deiecto/disiecto obice. Why is the wielding of the club to be subsequent to the attack on the obex, as indicated by the perfect participle? The club, if employed at all hereabouts, would surely have made a good battering-ram. And which barrier is this obex? The rest of the clause gives no clue. v. 1a and 1b), but gives no guidance between these options.
Like Gronovius, Bill. takes the phrase onus omne media parte quae mundi sedet/dirimitque superos to mean the earth, but this interpretation is improbable for several reasons. First, since Hercules is standing on the earth he could scarcely pull the weight of the earth down on himself. e. from humans). Third, the modes of self-punishment which Hercules contemplates are drawn by Sen. , 1285–87). Similarly 1293f. recalls his previous bearing of part of the cosmos, which was of course heaven (69–72, 424, 528, 1102), not earth.