The former represents imperialism, empire, and monarchy, while the latter more oligarchic and Republican notions-still including imperialism. Quint develops the idea that two traditions of epic, the Vergilian epic of winners, and the Lucanian epic of losers, work their way through European literary history (Quint 1993, 8). Quint, Epic and Empire: Politics and Generic Form from Virgil to Milton (Princeton, N.J.: Princeton University Press, 1993), 8–9. Currie, Postmodern Narrative Theory (New York: St. Lyotard, “Universal Histories and Cultural Differences,” in The Lyotard Reader, ed. Readings (London: Routledge, 1991), 63, discusses grand and meta-narratives. Lyotard, Introducing Lyotard: Art and Politics, ed. These are important lines of inquiry that yield interesting results.ħ. Malzahn (London: Routledge, 1994), 584, says that Prudentius “was also the first herald of a Christian idea of Rome.”Ħ. Dihle, Greek and Latin Literature of the Roman Empire: from Augustus to Justinian, trans. Grant, A History of Early Christian Literature (Chicago: University of Chicago Press, 1966) however, A. Louth, eds., Cambridge History of Early Christian Literature (Cambridge: Cambridge University Press, 2004). Cox Miller, “‘The Little Blue Flower Is Red’: Relics and the Poetizing of the Body,” Journal of Early Christian Studies 8.2 (2000): 213–36.ĥ. Kässer, “The Body Is Not Painted On: Ekphrasis and Exegesis in Prudentius Peristephanon 9,” Ramus 31.1 & 2 (2002): 158–75 and P. Conybeare, “The Ambiguous Laughter of Saint Laurence,” Journal of Early Christian Studies 10.2 (2002): 175–202 Ch. Charlet, “Signification de la preface á la Psychomachia de Prudence,” Revue des études latines 81 (2003): 232–51.Ĥ. Rabaza (Sante Fe, Argentina: Homo Sapiens, 2003), 271–83 J.-L. Pégolo, “La alegorí cívico-militar de la Fides en la Psychomachia de Prudencio,” in Discurso, poder y politica en Roma, ed. Rohmann, “Das langsame Sterben der Veterum Cultura Deorum,” Hermes 131 (2003): 235–53 L. Witke, “Recycled Words: Vergil, Prudentius and Saint Hippolytus,” in Romane Memento: Vergil in the Fourth Century, ed. Some recently published articles include C. Malamud, A Poetics of Transformation: Prudentius and Classical Mythology (Ithaca, N.Y.: Cornell, 1989) and Michael Roberts, Poetry and the Cult of the Martyrs (Ann Arbor: University of Michigan Press, 1993). Palmer, Prudentius on the Martyrs (Oxford: Oxford University Press, 1989) M. Nugent, Allegory and Poetics: The Structure and Imagery of Prudentius’ Psychomachia (Frankfurt am Main: Peter Lang, 1985) A. Books include Smith Prudentius’ Psychomachia S. Binns, ed., Latin Literature of the Fourth Century (London: Routledge and Kegan Paul, 1974), 161.ģ. Smith, Prudentius’ Psychomachia: A Reexamination (Princeton, N.J.: Princeton University Press, 1976), xi and the Bentley comment is from V. Witke’s article is full of important observations and analyses, but in this case his discussion is overly narrow, neglecting the other poems’ concerns with textuality, empire, and theology.Ģ. Witke sees this passage in relation to the programmatic strophes of Cathemerinon 3 in which Prudentius’ pronouncements on poetry’s function and purpose is limited to hymns-i.e., poetry of praise. In Witke’s view, Prudentius writes poetry to praise God, which facilitates personal salvation. 99 (1968): 516, argues that in this passage, Prudentius is not concerned, like Horace, with the power of the text to achieve immortality, but rather with the process of praising God which ultimately will promote salvation. Witke, “Prudentius and the Tradition of Latin Poetry,” Transactions and Proceedings of the American Philological Association, vol.
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