{"title":"HERCVLES FVRENS AND THE SENECAN SUBLIME","authors":"C. Littlewood","doi":"10.1017/rmu.2017.8","DOIUrl":null,"url":null,"abstract":"In the first throes of madness Seneca's Hercules declares, ‘I shall be borne aloft to the world's high spaces’ (in alta mundi spatia sublimis ferar, HF 958). To Amphitryon these are the unspeakable thoughts of a mind that is hardly sane, but nevertheless great (pectoris sani parum, / magni tamen, 974f.). For Gilbert Lawall, writing the first essay in the 1983 collection of Ramus essays on Senecan tragedy, the fundamental question of the play is the moral quality of its hero, who in his madness becomes a ‘caricature of his real self’. John Fitch, writing just a few years later, argued for a continuity of characterization between the hero of the labours and the murderer of his family. My own essay is concerned less with the morality of Hercules’ character and actions than with the poetics of sublime aspiration and the imagery of grand literary endeavour. Seneca's conception of sublime poetry, as embodied in the figure of tragic Hercules, I discuss through his reception of Lucretius, Virgil, and Horace. The ambivalence Fitch and others have observed in this tragedy of Herculean overreaching I interpret first in the light of a plurality of literary models of transgressive poetics. Juno and the chorus both see violence and danger in the figure of Hercules, but yet do not see the same figure. This difference is located to some degree in the different genres and particular texts which define their perspectives. The Hercules who makes war on the heavens and commits the drama's primary action is very much the creation of Juno and the tragic energies of famous programmatic passages of Aeneid 1 and 7. Lyric offers an alternative conception of sky-towering fame. In the latter part of the article I consider the Lucretian paradigm of heroic rebellion against tradition and Hercules’ failure to break the pattern of Junonian madness. Finally I reflect on the tensions of the Georgics—ars and labor holding ingenium and furor in fragile balance—and see them overwhelmed in the civil war which Hercules Furens, a more powerful Orpheus, wages with himself.","PeriodicalId":43863,"journal":{"name":"RAMUS-CRITICAL STUDIES IN GREEK AND ROMAN LITERATURE","volume":"19 1","pages":"153 - 174"},"PeriodicalIF":0.2000,"publicationDate":"2017-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":"0","resultStr":null,"platform":"Semanticscholar","paperid":null,"PeriodicalName":"RAMUS-CRITICAL STUDIES IN GREEK AND ROMAN LITERATURE","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.1017/rmu.2017.8","RegionNum":4,"RegionCategory":"历史学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"0","JCRName":"CLASSICS","Score":null,"Total":0}
引用次数: 0
Abstract
In the first throes of madness Seneca's Hercules declares, ‘I shall be borne aloft to the world's high spaces’ (in alta mundi spatia sublimis ferar, HF 958). To Amphitryon these are the unspeakable thoughts of a mind that is hardly sane, but nevertheless great (pectoris sani parum, / magni tamen, 974f.). For Gilbert Lawall, writing the first essay in the 1983 collection of Ramus essays on Senecan tragedy, the fundamental question of the play is the moral quality of its hero, who in his madness becomes a ‘caricature of his real self’. John Fitch, writing just a few years later, argued for a continuity of characterization between the hero of the labours and the murderer of his family. My own essay is concerned less with the morality of Hercules’ character and actions than with the poetics of sublime aspiration and the imagery of grand literary endeavour. Seneca's conception of sublime poetry, as embodied in the figure of tragic Hercules, I discuss through his reception of Lucretius, Virgil, and Horace. The ambivalence Fitch and others have observed in this tragedy of Herculean overreaching I interpret first in the light of a plurality of literary models of transgressive poetics. Juno and the chorus both see violence and danger in the figure of Hercules, but yet do not see the same figure. This difference is located to some degree in the different genres and particular texts which define their perspectives. The Hercules who makes war on the heavens and commits the drama's primary action is very much the creation of Juno and the tragic energies of famous programmatic passages of Aeneid 1 and 7. Lyric offers an alternative conception of sky-towering fame. In the latter part of the article I consider the Lucretian paradigm of heroic rebellion against tradition and Hercules’ failure to break the pattern of Junonian madness. Finally I reflect on the tensions of the Georgics—ars and labor holding ingenium and furor in fragile balance—and see them overwhelmed in the civil war which Hercules Furens, a more powerful Orpheus, wages with himself.
在疯狂的第一次阵痛中,塞内加的《大力神》宣称,“我将被高举到世界的高处”(In alta mundi spatia sublimis ferar, HF 958)。对安菲提翁来说,这些都是难以言说的思想,这是一个几乎不理智的头脑,但仍然是伟大的(pectoris sani parum, / magni tamen, 974页)。吉尔伯特·拉沃尔(Gilbert Lawall)在1983年的《拉穆斯散文集》(Ramus essays)中撰写了第一篇关于塞内坎悲剧的文章,他认为这部戏剧的根本问题是主人公的道德品质,他在疯狂中成为了“真实自我的漫画”。约翰·费奇(John Fitch)在几年后的一篇文章中主张,劳动者的英雄和杀害家人的凶手之间的人物塑造是连贯的。我自己的文章关注的不是赫拉克勒斯性格和行为的道德,而是崇高抱负的诗学和伟大文学努力的意象。我将通过塞内加对卢克莱修、维吉尔和贺拉斯的接待来讨论塞内加对崇高诗歌的概念,这种概念体现在悲剧人物赫拉克勒斯身上。费奇和其他人在这场悲剧中观察到的矛盾心理,我首先根据多种越界诗学的文学模式来解释。朱诺和合唱队都在赫拉克勒斯的形象中看到了暴力和危险,但却没有看到同一个形象。这种差异在某种程度上取决于不同的体裁和特定的文本,这些文本定义了它们的视角。大力神向天空发动战争,完成了戏剧的主要行动,这在很大程度上是朱诺的创造,也是埃涅伊德第1章和第7章中著名的节奏性段落的悲剧能量。Lyric提供了另一种高耸入云的名声概念。在文章的后半部分,我将探讨卢克莱特式的英雄反抗传统的范例,以及赫拉克勒斯未能打破朱诺式疯狂的模式。最后,我反思了格鲁吉亚人的紧张关系——在脆弱的平衡中,工人和工人保持着天真和愤怒——并看到他们在内战中被压倒,赫拉克勒斯·富伦斯,一个更强大的俄耳甫斯,与自己进行了战争。