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Julia Hejduk

    Julia Hejduk

    Baylor University, Classics, Faculty Member
    This article argues that an intentional acrostic spanning the first five lines of Propertius' elegy for Cynthia's birthday (3.10), MANE[T], contributes significantly to the poignancy and purpose of the poem. MANE can be read as māne, 'in... more
    This article argues that an intentional acrostic spanning the first five lines of Propertius' elegy for Cynthia's birthday (3.10), MANE[T], contributes significantly to the poignancy and purpose of the poem. MANE can be read as māne, 'in the morning', or manē, 'stay!', both of which emphasize the fleeting nature of dawn-and of Cynthia's youthful beauty. MANET can suggest both '[art] remains' and '[death] awaits'. All four of these meanings work together to capture the tension between human transience and artistic immortality. The theme is further enhanced by a balancing reverse telestich at the poem's end, ROSA RVES ('[a] rose, you will fall to ruin').
    We need to have conversations about abortion across the partisan divide and heal our nation’s wounds.
    Mary's experiences as an expectant and new mother — including the time between the Annunciation and the Visitation, which is usually ignored or misunderstood — help to reveal the salvific significance of miscarriage, intimately joined to... more
    Mary's experiences as an expectant and new mother — including the time between the Annunciation and the Visitation, which is usually ignored or misunderstood — help to reveal the salvific significance of miscarriage, intimately joined to the mystery of the Cross and essential to a correct
    understanding of the human person.
    Mary's marital relationship with God and spiritual motherhood of all
    people, a role sometimes regarded as an extrascriptural accretion, is in fact the unifying thread that provides the most cohesive “solution” to the biblical mystery.
    After diagnosing the tendency of politics to maximize discord, this essay offers a more hopeful prescription for re-ordering it toward the civic harmony and human flourishing that is its actual purpose.
    How can we make it more attractive, and more beneficial to everyone, for
    women facing unwanted pregnancy to choose to carry their babies to term?
    The first in a two-part series.
    As the classic of classics and the bridge between pagan antiquity and the Christian era, Virgil’s Aeneid stands at the center of the humanities’ Great Conversation. Yet this poem of Empire, with its flawed hero and its ambivalence toward... more
    As the classic of classics and the bridge between pagan antiquity and the Christian era, Virgil’s Aeneid stands at the center of the humanities’ Great Conversation. Yet this poem of Empire, with its flawed hero and its ambivalence toward divine and temporal power, raises more questions than it answers about the nature of human history. The epic’s true moral complexity, mirroring the insoluble conundrum that is human life, makes it especially relevant in an era whose political polarization resembles civil war. Reflecting on centuries of readers’ deeply personal relationships with the Aeneid, this article discusses how even today the “greatest text” can provide companionship and inspiration on our life’s journey.
    How can we make it more attractive, and more beneficial to everyone, for women facing unwanted pregnancy to choose to carry their babies to term? The first in a two-part series.
    The primary joke in Martial 2.26 is that a wealthy old woman’s attractions for the legacy-hunting suitor lie in her symptoms of mortal illness. The present article argues that the humor is enhanced by recognizing how, with a relentless... more
    The primary joke in Martial 2.26 is that a wealthy old woman’s attractions for the legacy-hunting suitor lie in her symptoms of mortal illness. The present article argues that the humor is enhanced by recognizing how, with a relentless series of double entendres, Martial merges the language of physical morbidity with that of erotic distress and conquest.
    Abstract:Donna Zuckerberg’s recent book exposes the dark subculture of modern pickup artists (PUAs), who brag about making Ovid their master and mining his Ars Amatoria for seduction strategies. The present article shows three ways in... more
    Abstract:Donna Zuckerberg’s recent book exposes the dark subculture of modern pickup artists (PUAs), who brag about making Ovid their master and mining his Ars Amatoria for seduction strategies. The present article shows three ways in which PUAs exemplify the very kinds of misreading Ovid warns about: not really reading at all, projecting one’s own obsessions onto the text, and failing to recognize a bogus teacher. It suggests that a crucial defense against such “textual abuse”—and an important tool for life in the modern world—is a lively awareness of irony, the realm in which Ovid indeed reigns supreme.
    In the beginning, Ovid’s depiction of Jupiter accords with the usual elegiac fare. There is a certain amount of rivalry, as Ovid fears Jupiter might steal his girl; some flippant one-upmanship, as Ovid drops Jupiter-cum-thunderbolt when... more
    In the beginning, Ovid’s depiction of Jupiter accords with the usual elegiac fare. There is a certain amount of rivalry, as Ovid fears Jupiter might steal his girl; some flippant one-upmanship, as Ovid drops Jupiter-cum-thunderbolt when his girlfriend locks her door; copious irony, as the praeceptor Amoris instructs his pupils to imitate Jupiter in perjuring themselves. Ovid particularly enjoys “correcting” his predecessor Propertius on certain points of Jovian theology. The great works written close to the time of Ovid’s exile add a bitter edge to this playfulness, revisiting elegiac scenarios with a dramatic shift in focalization. Jupiter’s rapes and the suffering they cause are a leitmotif of Ovid’s epic Metamorphoses. In the Fasti, Jupiter is subjected to complex manipulation, instructed, diminished, and reframed according to the poet’s wish-fulfilling fantasies. As Augustus transformed the Roman experience of time by modifying the calendar, so Ovid seizes control of the discourse by shaping the calendar to his own poetic ends. When the thunderbolt strikes, banishing him to the Black Sea, Ovid creates a Jovian/Augustan mythology all his own. Like the Metamorphoses and Fasti, the Tristia and Epistulae ex Ponto show two possibilities for Jupiter, yet the Tristia’s impression of the cruelly wrathful Thunderer predominates over the Ex Ponto’s possibility of revivifying rain. Most importantly, by figuring himself as the heroes and—especially—heroines persecuted by the autocratic ruler of the Olympian pantheon, Ovid defines his poetry and his very self as a work of artistically fruitful, politically hopeless opposition to the new “Jupiter.”
    ... Death by Elegy: Ovid's Cephalus and Procris*. Julia D. Hejduk Baylor University. Abstract ... who in her jealous rage at his rebuff (so he tells us) prophesied his marital difficulties (7.711-13), and lumina in erotic poetry... more
    ... Death by Elegy: Ovid's Cephalus and Procris*. Julia D. Hejduk Baylor University. Abstract ... who in her jealous rage at his rebuff (so he tells us) prophesied his marital difficulties (7.711-13), and lumina in erotic poetry commonly refers to a fetching pair of eyes (see Pichon 1902: 192 ...
    <p>While Augustus in Propertius stands for Roman military power, Jupiter's additional association with sex makes him a far more complex figure. The erotic rivalry between Jupiter and Propertius throughout book 2, the... more
    <p>While Augustus in Propertius stands for Roman military power, Jupiter's additional association with sex makes him a far more complex figure. The erotic rivalry between Jupiter and Propertius throughout book 2, the lovesickness book, would devolve into even greater absurdity if Jupiter were metonymy for Augustus. Whether or not Augustus is on his way to becoming a "Jupiter figure," the four poems in which he and the god are juxtaposed make clear the increasing concentration of power in the hands of one man. In book 2, Jupiter's unsung Gigantomachy, followed immediately by Augustus's unsung <italic>Aeneid</italic>, creates a connection; the inability of either Jupiter or Caesar to separate devoted lovers strengthens it. Book 3 floats the idea—playfully, one hopes—of an opposition between the chief man and the chief god, as the poet claims that Rome should not fear even Jupiter while Augustus is safe. By book 4, Jupiter has been further upstaged by Augustus, merely sitting in the audience while Caesar's victory at Actium is sung. On the other hand, the rise and fall of Jupiter the Lover throughout Propertius's poems does tell us something about the changing mores of Augustan Rome. The absence of this figure from book 4, and his replacement with the censorious persona who refuses to "suffer" Tarpeia's love-wounds, may reflect the moral climate that Augustus's marriage and adultery legislation sought to foster. Yet like the revenant Cynthia of 4.8, combining Juno's wrath with Jupiter's might, <italic>amor</italic> cannot really be killed.</p>
    Despite playing a relatively minor role in Tibullan elegy, Jupiter exhibits a remarkable range of activities and symbolic valences. Book 1 makes the god, like Messalla, primarily a foil and competitor to the values of the elegiac world.... more
    Despite playing a relatively minor role in Tibullan elegy, Jupiter exhibits a remarkable range of activities and symbolic valences. Book 1 makes the god, like Messalla, primarily a foil and competitor to the values of the elegiac world. As Messalla is introduced fighting on land and sea while the poet languishes before his mistress’s troublesome door, so Jupiter is introduced as the wielder of the rain and thunderbolts that could penetrate that door. Jupiter the dominus, in fact, is the one who brought into being Messalla’s world of war, wounds, and “roads” of death. Priapus’s insistence that Jupiter forbade lovers’ oaths to be binding implicitly casts Jupiter as one with a background in amorous perjury; as with Messalla’s imagined epiphany in the following poem, the god enters the elegiac sphere to succeed where the poet fails. The Nile’s supplantation of “rainy Jupiter” as the all-encompassing husband and father aligns with Tibullus’s covert exclusion of Augustus from his pastoral world. Jupiter’s transformation in book 2 into the victorious god of Rome signals Tibullus’s changing purposes. Like Virgil, Tibullus hints at the inherent instability of the Golden Age ideal, since Jupiter’s expulsion of Saturn signals the end of a utopian era even as Augustus’s victory clears the way for a new one. When Jupiter assigns the Laurentian fields to the proto-Romans, he is lodged between flitting Love and flitting Victory. Whether stability or instability will predominate is something not even the Sibyl can foresee.
    Gutter-minded readings of Ovid have a venerable ancient precedent in Martial. As Stephen Hinds points out, the epigrammatist has a particular knack for ‘editorializing on the euphemistic language of elegy by “staining” it, in more or less... more
    Gutter-minded readings of Ovid have a venerable ancient precedent in Martial. As Stephen Hinds points out, the epigrammatist has a particular knack for ‘editorializing on the euphemistic language of elegy by “staining” it, in more or less complicated ways; it can be argued that the intertext between Ovidian and Martialian erotics, as well as differentiating them, tends to give the reader both a more Ovidian Martial and a more Martialian Ovid than before’. The present note will subject a famous and somewhat puzzling Ovidian passage to the kind of treatment that Martial might have given it. The alert reader will notice that this is, on one level, a dodge—an excuse for skirting the issue of Ovid's intentions and abjuring responsibility for whatever ‘staining’ may occur. But perhaps I shall be forgiven if I can show how listening in on an imagined intertextual conversation between two of antiquity's wittiest authors pays dividends in bringing out Martial's Ovidian side, a genius for innuendo combined with literary insight that can be too easily drowned out by his barrage of primary obscenities.
    The age of Augustus gave rise to two poets who continually confronted the problem of evil, the nature of pietas, and the relationship of humans to the divine. Only one of them was Virgil. Why is it, then, that Ovid is frequently... more
    The age of Augustus gave rise to two poets who continually confronted the problem of evil, the nature of pietas, and the relationship of humans to the divine. Only one of them was Virgil. Why is it, then, that Ovid is frequently characterized by modern writers as devoid of ...
    This paper examines similarities between Dido’s Lock and the Golden Bough, arguing that the struggle of these objects is linked to the contingency of Fate. It then suggests that the entry of the Trojan Horse into Troy and the sacrifice of... more
    This paper examines similarities between Dido’s Lock and the Golden Bough, arguing that the struggle of these objects is linked to the contingency of Fate. It then suggests that the entry of the Trojan Horse into Troy and the sacrifice of Turnus, both of which exhibit similar “hesitation,” are symbolically connected to the Lock and the Bough, hinting again that Fate is less ironclad than commonly supposed. It concludes that in his depiction of key “fatal” objects Virgil provides a symbolic language in which to ponder the mystery of Fate and free will.
    epics are from mars, elegies are from Venus. To the dismay of some critics, ovid spends a great deal of his poetic energy flouting these categories: martial elements in his elegiac Fasti and Venerean elements in his epic Metamorphoses... more
    epics are from mars, elegies are from Venus. To the dismay of some critics, ovid spends a great deal of his poetic energy flouting these categories: martial elements in his elegiac Fasti and Venerean elements in his epic Metamorphoses have brought verdicts of hybridization, contamination, or plain indifference to poetic genre. 1 yet ovid’s intermingling of amor and arma in fact reveals not indifference, but rather the deliberate and even passionate manipulation of generic expectations. his flippancy should not be allowed to conceal his fervent love for the process of poetic creation; issues of genre, which interact with issues of gender and of his own life story, touch some of the deepest chords in his work. 2 This article argues that two rape scenes in the second book of the Fasti, faunus’ of omphale (303–58) and Sextus’ of lucretia (685–852), constitute variations on a theme: both depict sexual assault in a way that parallels the generic struggle of the poem—and the poet. Before discussing the “epic rapes” in Fasti 2, i should explain why i single those out as unusual. As Amy richlin observes, “The rapes in the Fasti are a mixed bag”: 3 the episodes vary tremendously in length, consequences, and emotional and generic register. Some of them describe the prelude to and execution of the rape itself in stunningly abbreviated terms. Chloris/flora, for instance, employs a terse staccato inconceivable in epic (5.201–2): 4
    Inspiring reverence and blasphemy, combining paternal benignity with sexual violence, transcendent universality with tribal chauvinism, Jupiter represents both the best and the worst of ancient religion. Though often assimilated to Zeus,... more
    Inspiring reverence and blasphemy, combining paternal benignity with sexual violence, transcendent universality with tribal chauvinism, Jupiter represents both the best and the worst of ancient religion. Though often assimilated to Zeus, Jupiter differs from his Greek counterpart as much as Rome differs from Greece; “the god of Rome” conveys both Jupiter’s sovereignty over Rome and his symbolic encapsulation of what Rome represents. Understanding this dizzyingly complex figure is crucial not only to the study of Roman religion, but to the whole of literary, intellectual, and religious history. This book examines Jupiter in Latin poetry’s most formative and fruitful period, the reign of the emperor Augustus. As Roman society was transformed from a republic or oligarchy to a de facto monarchy, Jupiter came to play a unique role as the celestial counterpart of the first earthly princeps. While studies of Augustan poetry may glance at Jupiter as an Augustus figure, or Augustus as a Jupiter figure, they rarely explore the poets’ richly nuanced treatment of the god as a character in his own right. This book fills that gap, demonstrating how Jupiter attracts thoughts about politics, power, sex, fatherhood, religion, poetry, and almost everything else of importance to poets and other humans. It explores the god’s manifestations in the five major Augustan poets (Virgil, Horace, Tibullus, Propertius, and Ovid), providing a fascinating window on a transformative period of history, as well as a comprehensive view of the poets’ individual personalities and shifting concerns.
    Making adoption more viable by providing economic incentives and social support is pro-life without being anti-choice, and it is a cause that could be embraced by liberals as well as conservatives. The second in a two-part series.
    From killings at an altar to episodes where one is given for many, the Aeneid is replete with sacrificial deaths. This article focuses on the interpretive rewards of discerning a series of acrostics linked by the theme of divine violence.... more
    From killings at an altar to episodes where one is given for many, the Aeneid is replete with sacrificial deaths. This article focuses on the interpretive rewards of discerning a series of acrostics linked by the theme of divine violence. Its itinerary includes multiple authors and some surprising stops: it begins by connecting Horace's reflections on wine with sacrifice in the Aeneid, passes through erotic violence done to Vergil's Sibyl figures, turns to Ovid's association of his Myrrha with Vergil's Amata, and ends with Vergil's sacrifice of Turnus. It shows that far from being mere jeux d'esprit irrelevant to the poets' larger aims, acrostics were a form of serious play that could be a significant source of meaning. Becoming aware of the vertical "conversations" within and between poems brings the excitement of discovery to texts that have been pored over for thousands of years, and with it an even deeper appreciation of the ancient poets' complex reflections on such universal topics as art and wine, sex and sacrifice.
    In the beginning, Ovid’s depiction of Jupiter accords with the usual elegiac fare. There is a certain amount of rivalry, as Ovid fears Jupiter might steal his girl; some flippant one-upmanship, as Ovid drops Jupiter-cum-thunderbolt when... more
    In the beginning, Ovid’s depiction of Jupiter accords with the usual elegiac fare. There is a certain amount of rivalry, as Ovid fears Jupiter might steal his girl; some flippant one-upmanship, as Ovid drops Jupiter-cum-thunderbolt when his girlfriend locks her door; copious irony, as the praeceptor Amoris instructs his pupils to imitate Jupiter in perjuring themselves. Ovid particularly enjoys “correcting” his predecessor Propertius on certain points of Jovian theology. The great works written close to the time of Ovid’s exile add a bitter edge to this playfulness, revisiting elegiac scenarios with a dramatic shift in focalization. Jupiter’s rapes and the suffering they cause are a leitmotif of Ovid’s epic Metamorphoses. In the Fasti, Jupiter is subjected to complex manipulation, instructed, diminished, and reframed according to the poet’s wish-fulfilling fantasies. As Augustus transformed the Roman experience of time by modifying the calendar, so Ovid seizes control of the discour...
    ABSTRACT: As the classic of classics and the bridge between pagan antiquity and the Christian era, Virgil’s Aeneid stands at the center of the humanities’ Great Conversation. Yet this poem of Empire, with its flawed hero and its... more
    ABSTRACT: As the classic of classics and the bridge between pagan antiquity and the Christian era, Virgil’s Aeneid stands at the center of the humanities’ Great Conversation. Yet this poem of Empire, with its flawed hero and its ambivalence toward divine and temporal power, raises more questions than it answers about the nature of human history. The epic’s true moral complexity, mirroring the insoluble conundrum that is human
    life, makes it especially relevant in an era whose political polarization resembles civil war. Reflecting on centuries of readers’ deeply personal relationships with the Aeneid, this article discusses how even today the “greatest text” can provide companionship and inspiration on our life’s journey.
    <p>Despite playing a relatively minor role in Tibullan elegy, Jupiter exhibits a remarkable range of activities and symbolic valences. Book 1 makes the god, like Messalla, primarily a foil and competitor to the values of the elegiac... more
    <p>Despite playing a relatively minor role in Tibullan elegy, Jupiter exhibits a remarkable range of activities and symbolic valences. Book 1 makes the god, like Messalla, primarily a foil and competitor to the values of the elegiac world. As Messalla is introduced fighting on land and sea while the poet languishes before his mistress's troublesome door, so Jupiter is introduced as the wielder of the rain and thunderbolts that could penetrate that door. Jupiter the <italic>dominus</italic>, in fact, is the one who brought into being Messalla's world of war, wounds, and "roads" of death. Priapus's insistence that Jupiter forbade lovers' oaths to be binding implicitly casts Jupiter as one with a background in amorous perjury; as with Messalla's imagined epiphany in the following poem, the god enters the elegiac sphere to succeed where the poet fails. The Nile's supplantation of "rainy Jupiter" as the all-encompassing husband and father aligns with Tibullus's covert exclusion of Augustus from his pastoral world. Jupiter's transformation in book 2 into the victorious god of Rome signals Tibullus's changing purposes. Like Virgil, Tibullus hints at the inherent instability of the Golden Age ideal, since Jupiter's expulsion of Saturn signals the end of a utopian era even as Augustus's victory clears the way for a new one. When Jupiter assigns the Laurentian fields to the proto-Romans, he is lodged between flitting Love and flitting Victory. Whether stability or instability will predominate is something not even the Sibyl can foresee.</p>
    <p>While Augustus in Propertius stands for Roman military power, Jupiter's additional association with sex makes him a far more complex figure. The erotic rivalry between Jupiter and Propertius throughout book 2, the... more
    <p>While Augustus in Propertius stands for Roman military power, Jupiter's additional association with sex makes him a far more complex figure. The erotic rivalry between Jupiter and Propertius throughout book 2, the lovesickness book, would devolve into even greater absurdity if Jupiter were metonymy for Augustus. Whether or not Augustus is on his way to becoming a "Jupiter figure," the four poems in which he and the god are juxtaposed make clear the increasing concentration of power in the hands of one man. In book 2, Jupiter's unsung Gigantomachy, followed immediately by Augustus's unsung <italic>Aeneid</italic>, creates a connection; the inability of either Jupiter or Caesar to separate devoted lovers strengthens it. Book 3 floats the idea—playfully, one hopes—of an opposition between the chief man and the chief god, as the poet claims that Rome should not fear even Jupiter while Augustus is safe. By book 4, Jupiter has been further upstaged by Augustus, merely sitting in the audience while Caesar's victory at Actium is sung. On the other hand, the rise and fall of Jupiter the Lover throughout Propertius's poems does tell us something about the changing mores of Augustan Rome. The absence of this figure from book 4, and his replacement with the censorious persona who refuses to "suffer" Tarpeia's love-wounds, may reflect the moral climate that Augustus's marriage and adultery legislation sought to foster. Yet like the revenant Cynthia of 4.8, combining Juno's wrath with Jupiter's might, <italic>amor</italic> cannot really be killed.</p>
    ... Page 10. 286 JULIA T. DYSON Dubois, Page. 1976. "The qpapCiaK6 of Virgil: Dido as Scapegoat." Vergilius 22: 14-23. Farrell, Joseph. 1991. Vergil's Georgics and the Traditions of Ancient Epic: The... more
    ... Page 10. 286 JULIA T. DYSON Dubois, Page. 1976. "The qpapCiaK6 of Virgil: Dido as Scapegoat." Vergilius 22: 14-23. Farrell, Joseph. 1991. Vergil's Georgics and the Traditions of Ancient Epic: The Art of Allusion in Literary History. Oxford. Fordyce, CJ 1977. ...
    Cambridge Journals Online (CJO) is the e-publishing service for over 270 journals published by Cambridge University Press and is entirely developed and hosted in-house. The platform's powerful capacity and reliable performance... more
    Cambridge Journals Online (CJO) is the e-publishing service for over 270 journals published by Cambridge University Press and is entirely developed and hosted in-house. The platform's powerful capacity and reliable performance are maintained by a combination of our own expertise ...
    Page 1. LILIES AND VIOLENCE: LAVINIA'S BLUSH IN THE SONG OF ORPHEUS JULIA T. DYSON accepit vocem lacrimis Lavinia matris flagrantis perfusa genas, cui plurimus ignem subiecit rubor et calefacta per ora cucurrit. ...
    American Journal of Philology Copyright © 1997 by The Johns Hopkins University Press. All rights reserved. American Journal of Philology 118.3 (1997) 449-457, ...
    The primary joke in Martial 2.26 is that a wealthy old woman’s attractions for the legacy-hunting suitor lie in her symptoms of mortal illness. The present article argues that the humor is enhanced by recognizing how, with a relentless... more
    The primary joke in Martial 2.26 is that a wealthy old woman’s attractions for the legacy-hunting suitor lie in her symptoms of mortal illness. The present article argues that the humor is enhanced by recognizing how, with a relentless series of double entendres, Martial merges the language of physical morbidity with that of erotic distress and conquest.
    The analysis of Jupiter in Horace shows the importance of genre in assessing the poet’s “philosophy” or “theology.” Our possession of Horace’s works in their entirety lets us see the different faces Jupiter presents: satirist’s ally,... more
    The analysis of Jupiter in Horace shows the importance of genre in assessing the poet’s “philosophy” or “theology.” Our possession of Horace’s works in their entirety lets us see the different faces Jupiter presents: satirist’s ally, desirable lover, cause and punisher of civil war, avatar of Fortune, parallel to Augustus, tribal god of Rome, and many more. The Satires show us a basic alliance between Jupiter and the satirist, both disgusted at human foibles. In the Epodes, Jupiter participates in the impotentia of a world gone awry, sometimes at the mercy of nature, sometimes the recipient of ineffectual prayers, sometimes a player in an impossible fantasy of escape, even though he created the conditions that allowed fratricide to flourish. Odes 1–3 make the god a key player in Horace’s journey from the poetics of war to those of peace, with all that implies about the ascendance of Augustus. The Epistles, the Carmen Saeculare, and Odes 4 represent a diminuendo in Jupiter’s importan...
    What emerges most stunningly in Virgil is his ability to help us see the world and human history through many different eyes. The poet never allows us either to rest confident in the morality of empire or to ignore its manifold benefits,... more
    What emerges most stunningly in Virgil is his ability to help us see the world and human history through many different eyes. The poet never allows us either to rest confident in the morality of empire or to ignore its manifold benefits, not least of which is the poetic art itself. Characterizing “Jupiter in Virgil” is as difficult as characterizing Virgil himself. The portrayal of the god in the Eclogues is fairly conventional, with only the whisper of an association with Octavian; if anything, it is Asinius Pollio who is the “Jupiter figure.” The Georgics presents everything from the menacing architect of the Iron Age to a baby fed by bees. In the Aeneid, Jupiter’s concerns are reduced to fama and imperium, with his complexity deriving mainly from that of those concepts. While we should be cautious about attributing these shifts in focus and tone to changes in Roman society—the three poems, after all, have different genres and purposes—the god’s Virgilian trajectory at least demon...
    Making adoption more viable by providing economic incentives and social support is pro-life without being anti-choice, and it is a cause that could be embraced by liberals as well as conservatives. The second in a two-part series.
    How can we make it more attractive, and more beneficial to everyone, for women facing unwanted pregnancy to choose to carry their babies to term? The first in a two-part series.
    Abstract:Donna Zuckerberg’s recent book exposes the dark subculture of modern pickup artists (PUAs), who brag about making Ovid their master and mining his Ars Amatoria for seduction strategies. The present article shows three ways in... more
    Abstract:Donna Zuckerberg’s recent book exposes the dark subculture of modern pickup artists (PUAs), who brag about making Ovid their master and mining his Ars Amatoria for seduction strategies. The present article shows three ways in which PUAs exemplify the very kinds of misreading Ovid warns about: not really reading at all, projecting one’s own obsessions onto the text, and failing to recognize a bogus teacher. It suggests that a crucial defense against such “textual abuse”—and an important tool for life in the modern world—is a lively awareness of irony, the realm in which Ovid indeed reigns supreme.

    And 37 more