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great states, ignorance of what is right and envy” (…quotiens magna aliqua ac nobilis virtus vicit ac supergressa est vitium parvis magnisque civitatibus commune, ignorantiam recti et invidiam, 1.1). Here, Tacitus suggests that virtue is something that can overcome various faults, specifically ignorance of right and envy. However, Tacitus does not clarify exactly which qualities virtus encompasses or how he defines the word. In this instance the word could take on a whole host of meanings; the author does not specify any particular qualities that can conquer these vague faults. Likewise, the other uses of the virtus in the introductory paragraph contain ambiguous definitions of the word (1.2, 1.3, 1.4). While the context of the word in later passages does help to define it more specifically, Tacitus’s vague use of virtus in the first sentence of the work fittingly characterizes his employment of the word throughout Agricola, presenting the reader with many, sometimes contradictory, uses of the word. To begin with, Tacitus uses virtus in a more easily definable manner in chapter eight, employing the word in a primarily non-military sense, although it still has undertones of its Republican definition. While describing Agricola’s talents in war, he writes that Agricola “by his virtue in following, by his modesty in proclaiming, was 98
eyond hatred, but not beyond glory” (Ita virtute in obsequendo, verecundia in praedicando extra invidiam nec extra gloriam erat, 8.3). Although this section occurs in the context of discussing Agricola’s military talents, Agricola’s qualities are not associated with the traditional military skills of Republican virtue. Rather, Tacitus states that Agricola achieved glory through obedience and modesty. However, since this passage does occur in the context of military life, the word virtus still reminds the reader of its traditional connotations, especially because the reader knows that Agricola also possessed great military skill. 9 Likewise, when Tacitus says in the same section that in Britain, under the leadership of Petilius Cerialis, Agricola’s “virtues had a space of display” (habuerunt virtutes spatium exemplorum, 8.2), it is unclear exactly what virtues Tacitus refers to. He could be referencing Agricola’s military ability or his talents in appropriately obeying authority and confining himself to modesty. Thus, Tacitus suggests two definitions of virtus here, primarily redefining the word as obedience and modesty, while it still has undertones of its traditional meaning. 9 Agricola’s skill in war is the subject of sections 18-28. Any reader of the work would realize that Agricola was a competent military leader. 99
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PARNASSUS _________________________
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Cover art by Allessandra Arduini iv
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By Debbie Chu, 2012 ● Folklore an
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Editor-in-Chief viii
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S.O.V. Michael Dunbar, 2015 _______
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A View of Law in Ancient Babylon: A
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the rule of law. The indecipherable
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exemplify the complex nature of Bab
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Bibliography Baikley, Nels M., and
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Plato’s Legacy: Whether the Repub
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as it not only comes after the Repu
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The first is that these dialogues a
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presented in “one session of a fe
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have labored to see if there is som
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theory. In this new metaphysical do
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conclusion on the questions raised,
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Socratics as well as contemporaries
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at hand. In the case at hand the tw
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Bibliography Brann, Eva. The Music
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Euripides’s Bacchae in Aeneid Boo
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Pentheus into going out alone to sp
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with the “traditionally Dionysiac
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covered spears” (pampineas… has
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the queen herself, after all, is th
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city like a “follower of Bacchus
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appear and call on him. Juno does n
Page 55 and 56: As a result, Allecto’s involvemen
Page 57 and 58: Aeneid: Vergil himself called the s
Page 59 and 60: Transference of Rage from Juno to A
Page 61 and 62: to pillage her most cherished city,
Page 63 and 64: fury. He is “exiled by fate” (f
Page 65 and 66: Aeneas takes an active role in the
Page 67 and 68: cannot tolerate the idea of the two
Page 69 and 70: establish a city in Latium. Nothing
Page 71 and 72: attlefield, fighting on behalf of T
Page 73 and 74: of Aeneas’ final question, eripia
Page 75 and 76: perflant…ruunt creberque procelli
Page 77 and 78: Bibliography Feeney, D.C. “The Re
Page 79 and 80: Folklore and Superstition in Petron
Page 81 and 82: crossing over the threshold, “one
Page 83 and 84: evident to even the most imprudent
Page 85 and 86: particular laughs “to the point o
Page 87 and 88: crowded city of Rome. Furthermore,
Page 89 and 90: concludes that “others can see wh
Page 91 and 92: she punishes him with either a spel
Page 93 and 94: fire, water was poured under the ta
Page 96 and 97: Bibliography Leverett, R.P. Lexicon
Page 98 and 99: The Complexities of Surviving Under
Page 100 and 101: connotations of the word in a parti
Page 102 and 103: denoting Republican values, it beco
Page 104 and 105: etween the different uses of virtus
Page 108 and 109: Likewise, Tacitus uses the word vir
Page 110 and 111: Tacitus does not use the word virtu
Page 112 and 113: (Pater illi Iulius Graecinus senato
Page 114 and 115: ultimately of more help to the stat
Page 116 and 117: of Rome, and even in Rome itself, i
Page 118 and 119: Continued reflection on Tacitus’s
Page 120 and 121: Disordering Freedom: The Relation b
Page 122 and 123: decline of eloquence, but also of f
Page 124 and 125: (37.6), by the lack of which both e
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Page 128 and 129: e moderating his point. His recent
Page 130 and 131: y pairs, with ensuing comparison of
Page 132 and 133: mentioned disloyalty and to become
Page 134 and 135: whatever “new things” (Ann. I.5
Page 136 and 137: Bibliography Daitz, Stephen. “Tac
Page 138 and 139: constructed by previous writers and
Page 140 and 141: the coast of Sicily. Silius makes i
Page 142 and 143: whereas Silius achieves a similar e
Page 144 and 145: oth poets whom Rome naturally subsu
Page 146 and 147: Greece and Rome on the French Stage
Page 148 and 149: establishes a human’s moral fault
Page 150 and 151: from the protagonist’s flaws. Suc
Page 152 and 153: The will of the divine and personal
Page 154 and 155: Andromaque Racine’s Andromaque, p
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Christian audience than with an anc
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Racine’s, is the relationship bet
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comes from St. Augustine. 12 All of
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leave, what furious looks he gave m
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moment of mercifulness toward Agrip
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duty, I want you to know that, to d
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against both their inclinations”
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of the most important influences on
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Suetonius. Life of Titus. Translate
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