{"title":"埃涅阿斯纪》第 8 篇中阿皮乌斯-克劳狄乌斯-凯库斯被刺瞎双眼的典故?","authors":"Matthew P. Loar","doi":"10.1017/s0009838824000260","DOIUrl":null,"url":null,"abstract":"\n This article argues that Virgil includes an allusion to the fourth-century censor Appius Claudius Caecus in Book 8 of the Aeneid. Three pieces of evidence point to this allusion: (1) wordplay, especially the near echo of ‘Caecus’ in ‘Cacus’; (2) semantic associations between Cacus and darkness; and (3) repeated references to sight and Cacus’ eyes. By invoking the memory of Appius, whose blinding in 312 b.c.e. allegedly came at the hands of Hercules as punishment for transferring control of the god's rites at the Ara Maxima to the state, Virgil underscores the importance of properly observing religious rituals. This aligns with Evander's original intent with the Hercules–Cacus story to prove to Aeneas and the Trojans that the Arcadians’ religious practices are no uana superstitio (8.187).","PeriodicalId":510528,"journal":{"name":"The Classical Quarterly","volume":" 14","pages":""},"PeriodicalIF":0.0000,"publicationDate":"2024-04-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":"{\"title\":\"AN ALLUSION TO THE BLINDING OF APPIUS CLAUDIUS CAECUS IN AENEID BOOK 8?\",\"authors\":\"Matthew P. Loar\",\"doi\":\"10.1017/s0009838824000260\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"\\n This article argues that Virgil includes an allusion to the fourth-century censor Appius Claudius Caecus in Book 8 of the Aeneid. Three pieces of evidence point to this allusion: (1) wordplay, especially the near echo of ‘Caecus’ in ‘Cacus’; (2) semantic associations between Cacus and darkness; and (3) repeated references to sight and Cacus’ eyes. By invoking the memory of Appius, whose blinding in 312 b.c.e. allegedly came at the hands of Hercules as punishment for transferring control of the god's rites at the Ara Maxima to the state, Virgil underscores the importance of properly observing religious rituals. This aligns with Evander's original intent with the Hercules–Cacus story to prove to Aeneas and the Trojans that the Arcadians’ religious practices are no uana superstitio (8.187).\",\"PeriodicalId\":510528,\"journal\":{\"name\":\"The Classical Quarterly\",\"volume\":\" 14\",\"pages\":\"\"},\"PeriodicalIF\":0.0000,\"publicationDate\":\"2024-04-19\",\"publicationTypes\":\"Journal Article\",\"fieldsOfStudy\":null,\"isOpenAccess\":false,\"openAccessPdf\":\"\",\"citationCount\":\"0\",\"resultStr\":null,\"platform\":\"Semanticscholar\",\"paperid\":null,\"PeriodicalName\":\"The Classical Quarterly\",\"FirstCategoryId\":\"1085\",\"ListUrlMain\":\"https://doi.org/10.1017/s0009838824000260\",\"RegionNum\":0,\"RegionCategory\":null,\"ArticlePicture\":[],\"TitleCN\":null,\"AbstractTextCN\":null,\"PMCID\":null,\"EPubDate\":\"\",\"PubModel\":\"\",\"JCR\":\"\",\"JCRName\":\"\",\"Score\":null,\"Total\":0}","platform":"Semanticscholar","paperid":null,"PeriodicalName":"The Classical Quarterly","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1017/s0009838824000260","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
引用次数: 0
摘要
本文认为,维吉尔在《埃涅伊德》第 8 卷中引用了四世纪审查官阿皮乌斯-克劳狄乌斯-卡库斯的典故。有三个证据表明了这一典故:(1) 文字游戏,尤其是 "Cacus "与 "Caecus "的近似呼应;(2) Cacus 与黑暗之间的语义关联;(3) 反复提及视觉和 Cacus 的眼睛。据说阿庇乌斯在公元前 312 年被海格力斯打瞎了双眼,海格力斯将阿庇乌斯在 Ara Maxima 举行的祭神仪式的控制权移交给了国家,维吉尔通过唤起人们对阿庇乌斯的记忆,强调了正确遵守宗教仪式的重要性。这与伊万德通过海格力斯-卡克斯的故事向埃涅阿斯和特洛伊人证明阿卡迪亚人的宗教习俗并非乌纳迷信(8.187)的初衷是一致的。
AN ALLUSION TO THE BLINDING OF APPIUS CLAUDIUS CAECUS IN AENEID BOOK 8?
This article argues that Virgil includes an allusion to the fourth-century censor Appius Claudius Caecus in Book 8 of the Aeneid. Three pieces of evidence point to this allusion: (1) wordplay, especially the near echo of ‘Caecus’ in ‘Cacus’; (2) semantic associations between Cacus and darkness; and (3) repeated references to sight and Cacus’ eyes. By invoking the memory of Appius, whose blinding in 312 b.c.e. allegedly came at the hands of Hercules as punishment for transferring control of the god's rites at the Ara Maxima to the state, Virgil underscores the importance of properly observing religious rituals. This aligns with Evander's original intent with the Hercules–Cacus story to prove to Aeneas and the Trojans that the Arcadians’ religious practices are no uana superstitio (8.187).