River on Fire: The mache parapotamios and Ecological Crises in Greco-Roman Epic

<p>The mache parapotamios, or river battle, briefly brings nature to the forefront of epic narrative and provides an insight into perceptions of the environment. This type scene, appearing in a number of extant epics including Homer’s Iliad, Silius Italicus’ Punica, and Statius’ Thebaid, demonstrates that these poems are aware of the importance of nature as divine and cosmological, and are concerned with its relationship to humankind. The mache parapotamios does not, however, communicate a ‘green’ message in which nature is considered, or cared for, as an entity unto itself. Destruction of the environment is frequently slated as sacrilegious, and it is often equated with cosmological disorder. What is more, the narrative promotes the consensual domestication of nature so that it will benefit humankind, recognising that undamaged and benevolent nature is better than its wild and aggressive counterpart. In this way, concern for the preservation of nature in epic is anthropocentric. Using a schema with which to analyse nature in epic, we can categorise aspects of nature into domesticated or undomesticated, and natural or non-natural. In the case of the mache parapotamios, this schema takes into account the personification of the river, as well as its relationship with humans. Alliances with humans demonstrate domestication, such as the Scamander’s cooperation with the Trojans, while enmity towards humans demonstrates a lack of domestication, as when the Trebia of the Punica assaults Scipio. Furthermore, a river is natural when it is in control of itself and acting according to its phusis, but an external force, such as pollution or obstruction, can cause a river to become non-natural. This frequently reflects negatively on the human perpetrators of the non-natural phenomena. Each of the three chapters discusses one of the texts above and analyses the mache parapotamios, as well as other scenes involving nature, using the proposed schema. While each text presents an altered version of the river battle in order to best suit the needs of the epic, the significance of the relationships between the gods, humans, and nature remains a constant across all three.</p>

River on Fire: The mache parapotamios and Ecological Crises in Greco-Roman Epic

<p>The mache parapotamios, or river battle, briefly brings nature to the forefront of epic narrative and provides an insight into perceptions of the environment. This type scene, appearing in a number of extant epics including Homer’s Iliad, Silius Italicus’ Punica, and Statius’ Thebaid, demonstrates that these poems are aware of the importance of nature as divine and cosmological, and are concerned with its relationship to humankind. The mache parapotamios does not, however, communicate a ‘green’ message in which nature is considered, or cared for, as an entity unto itself. Destruction of the environment is frequently slated as sacrilegious, and it is often equated with cosmological disorder. What is more, the narrative promotes the consensual domestication of nature so that it will benefit humankind, recognising that undamaged and benevolent nature is better than its wild and aggressive counterpart. In this way, concern for the preservation of nature in epic is anthropocentric. Using a schema with which to analyse nature in epic, we can categorise aspects of nature into domesticated or undomesticated, and natural or non-natural. In the case of the mache parapotamios, this schema takes into account the personification of the river, as well as its relationship with humans. Alliances with humans demonstrate domestication, such as the Scamander’s cooperation with the Trojans, while enmity towards humans demonstrates a lack of domestication, as when the Trebia of the Punica assaults Scipio. Furthermore, a river is natural when it is in control of itself and acting according to its phusis, but an external force, such as pollution or obstruction, can cause a river to become non-natural. This frequently reflects negatively on the human perpetrators of the non-natural phenomena. Each of the three chapters discusses one of the texts above and analyses the mache parapotamios, as well as other scenes involving nature, using the proposed schema. While each text presents an altered version of the river battle in order to best suit the needs of the epic, the significance of the relationships between the gods, humans, and nature remains a constant across all three.</p>

Seeing the Caesar in Germanicus: Reading Tacitus’ Annals with Lucan’s Bellum Civile

The recognition of the similarities between Roman epic poetry and historiography have led to valuable studies such as Joseph’s analysis of the relationship between Lucan’s Bellum Civile and Tacitus’ Histories. Traces of Lucan’s Bellum Civile can also be observed in Tacitus’ Annals 1 and 2, causing the beginning of Tiberius’ reign to look like a civil war in the making. The charismatic Germanicus sits with a supportive army on the northern frontier, much like Caesar, causing fear for Tiberius at Rome. Germanicus denies his chance to become the next Caesar and march on the city, but he exhibits other similarities with Lucan’s Caesar, including an association with Alexander the Great. Although at some points Germanicus seems to be repeating the past and reliving episodes experienced by Caesar in Bellum Civile, he prevents himself from fully realizing a Caesarian fate and becoming Lucan’s bad tyrant. The similar images, events, and themes presented by both authors create messages that reflect experiences from the authors’ own lives during dangerous times.

Telling Tales with Words

Chapter 3 explores the twenty-first-century turn to orality exemplified in the works of poets such as Kate Tempest, Titilope Sonuga, and Alice Oswald. Engaging with Graeco-Roman epic in their work, these poets do so via a mode of performance that bears similarities with that of the Homeric bard. But this is not the composition-in-performance that Milman Parry and Albert Lord posited as the mode of Homeric performance; rather, these poets compose what John Miles Foley termed ‘Voiced Texts’. Such works hold the written and the spoken word in tension, denying primacy to the written even in our literacy-obsessed age, and making space for a new kind of orality that meets the demands of the contemporary era, while retaining the composite role of composer/performer that is a hallmark of oral traditions. Key to the popularity of this approach is the capacity of oral poetry to merge myth and history (as Jack Goody and Ian Watt argued), and to constantly rewrite its stories, even those that have been staunchly canonized, as the Graeco-Roman epics have been. The chapter concludes by exploring the ways that narrative podcasts, such as Serial and S-Town, evoke epic and mark another route along which the performance of epic is now being developed.