‘Do Not Stand at My Grave and Weep’: Uxorial Consolation in Ovid's Tristia

IF 0.2 3区 历史学 0 CLASSICS Antichthon Pub Date : 2023-07-25 DOI:10.1017/ann.2023.4
Tegan Joy Gleeson
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Abstract

In the poetic epistles addressed to his unnamed wife, Ovid makes a number of recognisably consolatory exhortations that poignantly reframe her perception of grief. By depicting exile as a form of living death and his departure from Rome in Tristia 1.3 as a funeral, Ovid is able to cast his wife in the role of a mourning widow whom he consoles from his exilic grave. The moment of their separation becomes a traumatic event that gives the wife the emotional endurance to handle any future adversity. Such appeals to earlier resilience, frequently found in consolation, are employed in Tristia 3.3 and 5.11. In these poems, Ovid also draws upon the consolatory argument that death is not a malum and reframes this same notion about exile to assert his status as a relegatus to his wife and a broader audience. This paper connects Ovid's use of these ideas with the broader tradition of Graeco-Roman consolation, expanding our understanding of the genre and the Tristia's place therein.
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“不要站在我的墓前哭泣”:奥维德的《翠斯提亚》中悲伤的安慰
在写给无名妻子的诗歌书信中,奥维德写了一些明显的安慰性劝诫,深刻地重塑了她对悲伤的感知。通过将流放描绘成一种活死的形式,并将他在《特里斯提亚3》中离开罗马描绘成一场葬礼,奥维德能够将他的妻子塑造成一个哀悼的寡妇的角色,他在被流放的坟墓中安慰她。他们分离的那一刻变成了一个创伤性事件,给了妻子情感上的耐力来处理任何未来的逆境。在Tristia 3.3和5.11中,这种对早期韧性的呼吁经常出现在安慰中。在这些诗中,奥维德还引用了安慰性的论点,即死亡不是一种恶病,并重新构建了同样的流放概念,以维护他的地位,作为他妻子和更广泛的观众的退让者。本文将奥维德对这些思想的使用与更广泛的希腊罗马安慰传统联系起来,扩大我们对这一流派和特里斯提亚在其中的地位的理解。
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Antichthon
Antichthon CLASSICS-
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