Greek Myth in a Christian Context. The Hylas of Dracontius

##plugins.themes.bootstrap3.article.main##

##plugins.themes.bootstrap3.article.sidebar##

Published 03-03-2024
David Konstan

Abstract

Dracontius, who wrote in North Africa toward the end of the fifth century and the beginning of the sixth, composed carmina christiana and carmina profana. Among the latter are three brief hexameter, which relate the story of Medea, the abduction of Helen, and the fate of Hylas, the companion of Hercules. The story of Hylas was very popular, and several versions survive. Dracontius changes many details, and in particular he introduces a lengthy prologue featuring Venus and Cupid in their naughtiest of roles. It is in one respect a clever variation on a well-worn mythical theme. In another way, it invites a critical reading of the nature and behavior of the gods. Simultaneously, the poem offers readers the option of seeing Venus and Cupid as natural forces, providing the deepest pleasures in life. Finally, one may detect a subtle hint at Christian imagery.

Abstract 90 | PDF (Español) Downloads 214 HTML (Español) Downloads 28

##plugins.themes.bootstrap3.article.details##

References
Agudo Cubas, R. M., 1978, «Dos epilios de Draconcio: De raptu Helenae e Hylas», Cuadernos de Filología Clásica 14, 263-328.
Boshoff, L., 2017, The Mythological Epics of Dracontius in their Socio-Political Context, Diss. The Queen’s College, University of Oxford.
Bright, D. F., 1987, The Miniature Epic in Vandal Africa, Norman OK: University of Oklahoma Press.
Cameron, A., 1994, «Early Christianity and the Discourse of Female Desire», en: L. J. Archer, S. Fischler, M. Wyke (eds.), Women in Ancient Societies: An Illusion of the Night, New York: Routledge, 152-68.
Díaz de Bustamante, J. M., 1978, Draconcio y sus carmina profana: Estudio biográfico, introducción y edición crítica, Santiago de Compostela: Universidad de Santiago de Compostela.
López-Maroto Quiñones, S., 2020, La leyenda de Hilas en la literatura latina, Madrid: Apeiron.
Malamud, M., 1993, «Vandalizing Epic», Ramus 22, 155-173.
Mauerhofer, K., 2004, Der Hylas-Mythos in der antiken Literatur, Munich: K. G. Saur.
Konstan, D., 2002, «Women, Boys, and the Paradigm of Athenian Pederasty», differences: A Journal of Feminist Cultural Studies, 13, 35-56.
Pollmann, K., 2017, The Baptized Muse: Early Christian Poetry as Cultural Authority, Oxford: Oxford University Press.
Pucci, J., 1998, The Full-Knowing Reader: Allusion and the Power of the Reader in the Western Literary Tradition, New Haven: Yale University Press.
Quartiroli, A. M., 1946, «Gli epilli de Draconzio», Athenaeum 160-187.
Scafoglio, G., 2018, reseña de Zwierlein 2017a, Bryn Mawr Classical Review 2018.09.30; online http://www.bmcreview.org/2018/09/20180930.html.
Simons, R., 2005, Dracontius und der Mythos: Christliche Weltsicht und pagane Kultur in der ausgehenden Spätantike, Munich: K. G. Saur.
Weber, B., 1995, Der Hylas des Dracontius: Romulea 2, Stuttgart: Teubner.
Wolff, É., 2020, «Do Dracontius’ Epyllia Have a Christian Apologetic Agenda?», en: F. Hadjittofi, A. Lefteratou (eds.), The Genres of Late Antique Christian Poetry, Berlin: de Gruyter, 139-149.
Zwierlein, O. (ed.), 2017a, Dracontius, Blossius Aemilius: Carmina profana, Berlin, Boston: De Gruyter.
Zwierlein, O. (ed.), 2017b, Die “Carmina profana” des Dracontius: Prolegomena und kritischer Kommentar zur Editio Teubneriana, Berlin: De Gruyter.
Section
Transformaciones de los mitos griegos