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  • Author or Editor: Diotima Preseka x
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According to the official propaganda Aeneas was one of the most important figures in the mythical-historical past of Rome. However, we hardly meet his figure in the Fasti : he is usually presented as rescuing the gods of Troy, the Penates. As opposed to Aeneas, the Arcadian Euander is presented with the function of even replacing him in many respects. Euander, as Aeneas, appears in few stories, nevertheless, his figure is characterised with such sympathy and the foundation of such significant cults is attributed to him that he becomes superior to Aeneas in the text. Numa Pompilius emerges as an alternative to Romulus in the Fasti . Augustus intended to represent the values symbolised by both Romulus and Numa, however, in the Fasti , his figure is rather connected with the poet and with the ideal ruler of his imagination than with the princeps personally. It is striking that although Augustus tried to present also Numa as his forerunner, we cannot find this idea in the Fasti .

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The god Janus is a programmatic figure in Ovid’s Fasti , having in his complexity even more than two faces. Yet a passage of the dialogue ( F . 1. 229–254) between the god and the poet has not received due attention. The main interest of this paper is to show how the tradition connecting the ship (represented on the coin) with Janus or Saturnus, respectively, is re-shaped by Ovid in order to clarify his position towards Vergil’s concurrent passage in Aeneid 8: Janus is not an immigrant as Saturnus, but an indigenous god. In addition, the difference between Vergil’s and Ovid’s attitude to the teleology of Roman history will be elucidated.

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Authors: Tamás Mészáros, László Horváth, Hermann Harrauer, Christian Gastgeber, Erika Juhász, Orsolya Hegyi, Mercédesz Minda, Tamás Németh, Lajos Berkes, Diotima Preseka, Katalin Delbó, Anna Farkas, István Ikvahidi and Nóra Zergi
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