By Eric Dodson Robinson
In Brill's spouse to the Reception of Senecan Tragedy, Eric Dodson-Robinson contains essays by way of experts operating throughout disciplines and nationwide literatures right into a refined narrative tracing the various scholarly, literary and theatrical receptions of Seneca's tragedies. The tragedies, influential during the Roman international well past Seneca's time, plunge into obscurity in overdue Antiquity and approximately disappear throughout the center a while. Profound effects stick with from the rediscovery of a dusty manuscript containing 9 performs attributed to Seneca: it truly is seminal to either the renaissance of tragedy and the delivery of Humanism. Canonical Western writers from Antiquity to the current have revisited, remodeled, and eviscerated Senecan precedents to strengthen, in Dodson-Robinson's phrases, "competing tragic visions of service provider and the human position within the universe."
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Extra resources for Brill’s Companion to the Reception of Senecan Tragedy: Scholarly, Theatrical and Literary Receptions
2012. “Seneca’s Apocolocyntosis and Horace’s belua centiceps (Carm. ” Classical Philology 107: 156–60. Wilcox, Amanda. 2012. The Gift of Correspondence in Classical Rome: Friendship in Cicero’s Ad Familiares and Seneca’s Moral Epistles. Madison: The University of Wisconsin Press. Williams, Gareth D. 2012. The Cosmic Viewpoint: A Study of Seneca’s Natural Questions. Oxford: Oxford University Press. chapter 3 Seneca Tragicus and Stoicism Christopher Star Four of the great philosophers of the ancient world, Plato, Aristotle, Cicero, and Seneca, each engaged with drama, and tragedy in particular, in unique ways.
22 18 The Stoic sage should feel no fear (nescit nec in spem nec in metum vivere, Const. 2). See Williams 2012, 226–28 for a reading of this quotation. 19 See Maguinness (1956) and Mazzoli (1970) 97–108, passim for more on Seneca’s use of citation in his prose works. 20 The ghost of Hector in its own right strongly recalls Aen. b. eripe flammis, Aen. 289, and Tro. 452: natum eripe). ” 22 The consolation and Stoic overtones of Nat. quaest. 2 are only cold comfort for the Trojan women. See Hecuba’s final words of the play, “Neither enemy devastation nor fire consumed my limbs: yet how close I stood to Priam” (non hostis aut ruina, non ignis meos / absumpsit artus: quam prope a Priamo steti, Tro.
Only Antigone holds him back. Oedipus claims that for him to be pious (pii quoque erimus, 89), he should kill himself: “the only salvation for one such as Oedipus is not to be alive” (unica Oedipodae est salus, / non esse saluum, 89–90). Seneca makes Virgil’s words a death-wish. 353). Yet, Seneca highlights the perverted piety involved in Oedipus’s threatened suicide: such a death would be just because Oedipus would be punished for killing his father (90–91). 23 In fact, the only other time in which language from this line is repeated is when Jocasta, confronted by the civil war of her sons, questions her own piety: “I see a son on either side: I can not do anything piously and keep my piety safe” (utrimque natum video: nil possum pie / pietate salva facere, 380–81).