This paper examines the role of the ability to speak in Ovid's construction of identity within the Metamorphoses . As various scholars have recognized, metamorphosis in Ovid is closely connected with the issue of identity. An important aspect of identity in Metamorphoses is the linguistic ability of its characters. Ovid's manipulation of his characters' linguistic ability and, in particular, of their loss of speech adds meaning to what it is to be metamorphosed in Ovid's chef d'oeurve . Throughout the work, Ovid consistently portrays the metamorphosized human characters as changed due to their lack of linguistic ability. Since the ability was seen as an aspect strictly reserved for humans, the loss of such ability led to the dehumanization, or metamorphosis, of the character. In the stories of Lycaon, Acteon, Philomela, Echo, Io, et al., Ovid takes each characters ability to speak from them as they mutate into their changed shape. The mens of each is intact; however, they are unable to speak and, thus, are unable to communicate with humanity. This lack of connection to humanity results in the loss of the ability to express identity or, in fact, to have identity. To explore the role of speech loss in construction of identity, this paper analyzes Ovid's depiction of humans metamorphosed through the lens of modern socio-linguistic theory. The theory of performative utterance first introduced by J.L. Austin and then refined by many other scholars, most notably John Searle, provides an interestingly fresh prism through which to examine Ovid's construction of identity. In addition, if one includes the literary-philosophical ideas of the 20th century scholar Walter Benjamin into the mix, the picture is refined further. To these scholars, if one could not speak, one could not be. Words are not a simple means by which one can communicate. Instead, they form the ability to do within a society, thereby describing one's ability to become a part of humanity. By stripping the metamorphosed of their ability to be and, consequently, the ability to do something human, Ovid removes their human identity. Moreover, by looking at such narrative technique through the kaleidoscope of Benjamin, Austin, and Searle, this paper hopes to open doors to the discussion of how Ovid saw his own identity. As a poet, the power of speech was paramount to him and because of such speech, Ovid could be spoken of amongst humanity (ore legar populi), a concept later picked up by Martial (3.95,7 and 8.3,7). Could this power have led Ovid to see a heightened identity for himself as well, a melior pars that might possibly give him precedence over the rest of mankind, or possibly over Augustus himself? Or, in the words of 18th century German poet Heinrich Heine, "Don't belittle the poets, they can flash and thunder, they are more fierce than the bolt of Jove, which, after all, they created for him." / text

The Introduction is concerned with the antecedents, the circumstances of writing and the structure of the biography. Its first chapter surveys the successive treatments of Cato's figure in the Roman literature: immediately after his suicide at Utica a great literary controversy around Cato came into being: cicero, and later Brutus, Fadius Gallus and Munatius Rufus wrote laudatory accounts while Caesar and A. Hirtius composed defamatory <u>Anticatones</u>. This theme was also central a few years later in Salluet's <u>Catilinarian Conspiracy</u> and was taken up by the aged Augustus in a rhetorical reply to Brutus. With the completion of the Roman revolution the theme of Cato lost its urgency and relevance and during the early Principate Cato's figure is reduced to a few stereotyped acts and situation discussed in the schools of Rhetoric. Yet under the reign of Claudius and Nero a revival in the interest in Cato takes place: Seneca regards him as the Stoic Saint Incarnate, his nephew Lucan makes him the chief hero of his <u>Pharsalia</u>, while Thrasea Paetus composes a full scale <u>Life of Cato</u>: for the senatorial opposition under Nero Cato's figure again has a political relevance. The reign of Domitian ensures the end of the literary preoccupation with Cato: hero worshippers found in Thrasea Paetus and Helvidius Priscus a more recent vintage of martyrs for the cause of libertas.

Inaug.-diss.-Tübingen.

I offer three readings of the Lemnian episode narrated by Hypsipyle in book five of the Thebaid, each based upon an interpretive tension created by textual, intertextual, and cultural factors and resolved by the death of Opheltes, the child nursed by Hypsipyle. In the first reading (chapter two), I suggest that Hypsipyle emphasizes the questionable nature of the evidence for the involvement of Venus and other divinities in the Lemnian massacre, which is on the surface quite obvious, as a subconscious strategy to deal with her fear of divine retribution against her and Opheltes. In the second reading (chapter three), I argue that much of the violence of the massacre is eroticized, primarily by allusions to Augustan elegy and Ovidian poetry, and that this eroticism challenges a straightforward, horrified reaction to the Lemnian episode. In the third reading (chapter four), which continues the argument of the second, I suggest that the reaction of Statius’ audience to the Lemnian massacre was influenced by familiarity with the violent entertainment offered in the Roman arena, and that this encouraged the audience to identify with the perpetrators of the massacre rather than the victims. The problematization of the audience’s reaction and of the divine involvement in the massacre is resolved by the death of Opheltes, which is portrayed as both undeniably supernatural in origin and emphatically tragic in nature. Thus, as the first half of the Thebaid draws to a close, Statius decisively affirms the power of the gods and the horrific tragedy of violence and prepares to embark upon the war in the Thebaid’s second half, which will end ultimately with the double fratricide of the sons of Oedipus and Statius’ prayer for future generations to forget this sin. / Thesis (Master, Classics) -- Queen's University, 2008-06-18 16:18:54.985

This thesis examines the eroticization of historical and political narratives from Ovid’s Fasti, particularly the capture of Gabii (2.687-710), the rape of Lucretia (2.721-852) and the Aristaeus narrative (1.363-390). I argue that Ovid’s eroticization of these narratives is a response to the political pressure to write poetry in support of Augustan ideology. These narratives about military conquests and moments of great political change are imbued with epic themes and Augustan ideology. Yet, Ovid transports these narratives into elegy, which is a genre that defines itself as distinct from imperial and public domain. Ovid’s asserts poetic autonomy by re-envisioning historical narratives and political ideology in a manner suitable to his elegiac concerns. His version of history does not reflect Augustan ideology and, at times, is starkly opposed to it. I argue that Ovid’s re-imagining of these narratives asserts the freedom of the poet as an autonomous storyteller. / Graduate

Thesis (doctoral)--Königl. Christian-Albrechts-Universität zu Kiel, 1913.

Thesis (Ph. D.)--Princeton University, 2004. / eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 186-194).

Thesis (Ph. D.)--Drew University, 1987. / Vita. Includes bibliographical references (leaves 254-262).

Diss.--Hamburg. / Vita. Includes bibliographical references.

Inaugural-Dissertation--Universität Köln.