Statius Silvae And The Poetics Of Intimacy

Statius' Silvae, written late in the reign of Domitian (AD 81–96), are a new kind of poetry that confronts the challenge of imperial majesty or private wealth by new poetic strategies and forms. As poems of praise, they delight in poetic excess whether they honour the emperor or the poet's friends. Yet extravagant speech is also capacious speech. It functions as a strategy for conveying the wealth and grandeur of villas, statues and precious works of art as well as the complex emotions aroused by the material and political culture of empire. The Silvae are the product of a divided, self-fashioning voice. Statius was born in Naples of non-aristocratic parents. His position as outsider to the culture he celebrates gives him a unique perspective on it. The Silvae are poems of anxiety as well as praise, expressive of the tensions within the later period of Domitian's reign.

With the exception of a poem on the unscripted death of a lion in the Colosseum, Book II of Statius' Silvae is largely domestic in theme. It reflects the more private side of Roman culture, its pleasures, houses, gardens, friendships, and personal losses; it concludes with a provocative tribute to the poet Lucan. Despite its variety, the book is carefully constructed as a unit, and this edition, which is suitable for use with advanced students, puts the book into its context in the history of Greek and Roman poetry. The commentary takes into account the important work done on the text of the Silvae in the past two decades as well as the new perspectives brought to bear on Flavian culture by historians and archaeologists. It explores Statius' use of the short poem as a playful engagement with literary tradition that also reflects changing ideas of Roman cultural identity.

The Roman poet P. Papinius Statius (ca. 45-96) is the author of two epics (the "Thebaid" and the unfinished "Achilleid") and a large corpus of occasional verse ("Silvae"). This poetry, long seen as derivative or decadent, is increasingly appreciated for the daring and originality of its responses both to the Greek and Latin literary tradition and to the contemporary Roman world. This volume offers the papers delivered at a symposium on Statius (Amsterdam 2005) by leading scholars in the field from Europe and North America. These papers demonstrate the fascination of Statius' poetry on account of the poet's vast knowledge of Greek and Latin tragedy, his rapid narrative, psychological acumen, brilliant eulogies, and pessimistic views on gods and men. The focus of the collection is on literary technique in the "Thebaid," on socio-historical aspects of the "Silvae," and on the reception of Statius in European literature and scholarship.

The Silvae by Statius dethroned Virgil from the Studio in Naples, fostered the creation of a new genre, offered a model for court poetry, and seduced the most prestigious Humanists in the most vibrant centres of Renaissance Italy and the Netherlands. The collection preserves magnificent buildings otherwise lost; speaks of stones otherwise unknown; and memorializes people, rituals, and social relationships that would have passed into oblivion in silence. This volume offers a fresh look into approaches to the Silvae by editors and commentators, both at the time of the rediscovery of the poems and today.

In the essays of this volume, Michael Putnam shows how seriously Statius pays homage to his canonical predecessor, Virgil, how thoroughly he interprets the complexities of Virgilian poetry, and how he often, by placing a Virgilian reference in a different social and cultural context, boldly turns Virgil to new and more positive purposes. He focuses particularly, though not exclusively, on those Silvae which deal with the architectural world of Statius' society, the private villas, the gardens, and the imperial palace. He also writes of the Roman equivalent of the 'Grand Tour,' a young man's educational journey through the monuments of Egypt, Greece, and Asia Minor. The essays offer valuable insight into the cultural and social identity of late first-century imperial Rome. Statius' reverential but also heuristic engagement with Virgil emerges more distinctly across the interrelated essays. Putnam's collected essays display the pioneering nature of Statius' Silvae in the development of ecphrasis as an important social and literary mode in Roman poetry.

The Art of Complicity in Martial and Statius examines the relationship between politics and aesthetics in two poets from the reign of Domitian. Gunderson offers a comprehensive overview of the Epigrams of Martial and the Siluae of Statius. The praise of power found in these texts is not something forced upon these poems, nor is it a mere appendage to these works. Instead, power and poetry as a pair are a fundamental dyad that can and should be traced throughout the two collections. It is present even when the emperor himself is not the topic of discussion. In Martial the portrait of power is constantly shifting. Poetic play takes up the topic of political power and 'plays around with it'. The initial relatively sportive attitude darkens over time. Late in the game we have ecstasies of humiliation. After Domitian dies the project tries to get back to the old games, but it cannot. Statius' Siluae merge the lies one tells to power with the lies of poetry more generally. Poetic mastery and political mastery cannot be dissociated. The glib, glitzy poetry of contemporary life articulates a radical modernism that is self-authorizing, and so complicit with a power whose structure it mirrors. What does it mean to praise praise poetry? To celebrate celebrations? Gunderson's discussion opens and closes with a meditation upon the dangers of complicit criticism and the seductions of a discourse of pure art in a world where the art is anything but pure.

The story of Roman Hellenism—defined as the imitation or adoption of something Greek by those subject to or operating under Roman power—begins not with Roman incursions into the Greek mainland, but in Italy, where our most plentiful and spectacular surviving evidence is concentrated. Think of the architecture of the Roman capital, the Campanian towns of Pompeii and Herculaneum buried by Vesuvius, and the Hellenic culture of the Etruscans. Perhaps “everybody knows” that Rome adapted Greek culture in a steadily more “sophisticated” way as its prosperity and might increased. This volume, however, argues that the assumption of smooth continuity, let alone steady “improvement,” in any aspect of Roman Hellenism can blind us to important aspects of what Roman Hellenism really is and how it functions in a given context. As the first book to focus on the comparison of Roman Hellenisms per se, Comparing Roman Hellenisms in Italy shows that such comparison is especially valuable in revealing how any singular instance of the phenomenon is situated and specific, and has its own life, trajectory, circumstances, and afterlife. Roman Hellenism is always a work in progress, is often strategic, often falls prey to being forgotten, decontextualized, or reread in later periods, and thus is in important senses contingent. Further, what we may broadly identify as a Roman Hellenism need not imply Rome as the only center of influence. Roman Hellenism is often decentralized, and depends strongly on local agents, aesthetics, and materials. With this in mind, the essays concentrate geographically on Italy to lend both focus and breadth to our topic, as well as to emphasize the complex interrelation of Hellenism at Rome with Rome’s surroundings. Because Hellenism, whether as practiced by Romans or Rome’s subjects, is in fact widely diffused across far-flung geographical regions, the final part of the collection gestures to this broader context.

Written during the 1st century AD, Statius' Silvae praises or pays tribute to a number of individuals, most notably the emperor Domitiam whom Statius refers to as a living god.