Analysis of the modelling influence of Ovid's apostrophai to Achilles in cross-dress at Scyros (Ars am. 1.681-704) on Statius' Achilleid 1.619-639 (Achilles' dialogue with himself in the night he rapes Deidameia) and 1.514-535 (apostrophai to Thetis and Achilles by Calchas, who is asked by the Greeks at Aulis to divine where Achilles is hidden). Calchas' speech may be read as a more dignified, epic retelling of Ovid's narrative, which had presented the didactic author (mockingly, of course) as the positive influence that ensured Achilles would adhere to his twin destiny as martial hero & great lover. Statius‘ Calchas has the same tone of indignation over the destiny of the character Achilles as Ovid did in the Ars. Like the Ovidian narrator, he also serves as the catalyst that advances the plot towards Achilles' definitive liberation from cross-dressing, in that he provides Odysseus and Diomedes with the necessary information to summon the hidden hero to the war. Calchas‘ assuming this role is well within the limits of the poetics of epic, since his Iliadic alter ego had similarly compelled Agamemnon to radically change his attitude toward Chryseis and thus redirected the story of the war of Troy. Later in my paper, we will see how Statius' re-dignified Achilles follows, in a way, in Calchas‘ and Ovid's footsteps by showing the same indignation and addressing comparable apostrophai to himself (1.619-639) as he himself acknowledges the necessity of stopping his transvestism even before Calchas‘ stand-in Odysseus compelled him to give it up. The paper concludes with an Ovidian interpretation of the expression improba virgo, with which Statius’ Calchas labels Deidameia (1.535).
Achilles and the improba virgo. Ovid, Ars am. 1.681-704 and Statius, "Ach." 1.491-552
FANTUZZI, Marco
2013-01-01
Abstract
Analysis of the modelling influence of Ovid's apostrophai to Achilles in cross-dress at Scyros (Ars am. 1.681-704) on Statius' Achilleid 1.619-639 (Achilles' dialogue with himself in the night he rapes Deidameia) and 1.514-535 (apostrophai to Thetis and Achilles by Calchas, who is asked by the Greeks at Aulis to divine where Achilles is hidden). Calchas' speech may be read as a more dignified, epic retelling of Ovid's narrative, which had presented the didactic author (mockingly, of course) as the positive influence that ensured Achilles would adhere to his twin destiny as martial hero & great lover. Statius‘ Calchas has the same tone of indignation over the destiny of the character Achilles as Ovid did in the Ars. Like the Ovidian narrator, he also serves as the catalyst that advances the plot towards Achilles' definitive liberation from cross-dressing, in that he provides Odysseus and Diomedes with the necessary information to summon the hidden hero to the war. Calchas‘ assuming this role is well within the limits of the poetics of epic, since his Iliadic alter ego had similarly compelled Agamemnon to radically change his attitude toward Chryseis and thus redirected the story of the war of Troy. Later in my paper, we will see how Statius' re-dignified Achilles follows, in a way, in Calchas‘ and Ovid's footsteps by showing the same indignation and addressing comparable apostrophai to himself (1.619-639) as he himself acknowledges the necessity of stopping his transvestism even before Calchas‘ stand-in Odysseus compelled him to give it up. The paper concludes with an Ovidian interpretation of the expression improba virgo, with which Statius’ Calchas labels Deidameia (1.535).I documenti in IRIS sono protetti da copyright e tutti i diritti sono riservati, salvo diversa indicazione.
