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مدى تأثير ديوان "في طبيعة الأشياء" للوكريتيوس في تصوير العالم السفلي في الكتاب السادس من ملحمة "الإنيادة" لفرجيليوس

العنوان بلغة أخرى: The Impact of Lucretius de Rerum Natura on Vergil's Depection of the Lower World in the Sixth Book of the Aeneid
المصدر: مجلة أوراق كلاسيكية
الناشر: جامعة القاهرة - كلية الآداب - قسم الدراسات اليونانية واللاتينية
المؤلف الرئيسي: أبو الوفا، جمال الدين السيد (مؤلف)
المجلد/العدد: ع17
محكمة: نعم
الدولة: مصر
التاريخ الميلادي: 2020
الصفحات: 1 - 66
DOI: 10.21608/acl.2020.130560
ISSN: 2314-7415
رقم MD: 1107803
نوع المحتوى: بحوث ومقالات
اللغة: العربية
قواعد المعلومات: AraBase
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المستخلص: We have clarified in this research the way Lucretius had affected Vergil’s Aeneid using the analytical method through Lucretius' poem (De Rerum Natura) and Vergil’s Aeneid. Before Vergil started to write his epic, Lucretius had expressed the philosophy of Epicurus Ἐπίκοςπορ in his poem DRN, and undoubtedly that this magnificent poem had been in Vergil's mind, when he wrote his epic, and this is obvious in his using the same words of Lucretius. Through this research we have found that Vergil had been significantly affected by Lucretius, and even he uses the same words and thoughts of Lucretius, and he admires his poetry and eloquence. Vergil had been affected by Lucretius' poem more than once in describing the lower world, and that becomes evident when he talks about Lake Avernus and the death of the birds when they fly over it. Moreover, Vergil talks about the presence of the hippocentaur and Scylla groups and other mythical monsters that have the shape of apparitions in the lower world, and that are the monstrosities which Lucretius denies their presence, but what calls our attention is that the Aeneid's poet uses the theory of "apparitions" (simulacra) mentioned by Lucretius in his didactic poem. Vergil employs the theory of images apparitions, and dreams which Lucretius mentions, but there is a highly obvious difference, as souls, as for Lucretius, are nothing but apparitions, ghosts, or imaginations, and they do not have clear images like what Vergil mentions. It can be said that what Vergil tells in this journey is classified under the category of (falsa insomnia), or considering it as a symbol for a soul, an expression of Aeneas' desire or wish to see his father, and this desire keeps in Vergil's mind till he expresses it that it is a dream. The sixth book of the Aeneid totally contradicts with the ideas of Epicureanism about the extinction of souls, as Vergil clarifies that there is a Hell in the lower world in which those who go through it have all sorts of torture, and this hell is for wicked and evil people, contrarily to heavens, Paradise, and gardens in which good people enjoy all what a human desires. Vergil's description of heavens indicates his poetic artistry, and that he presents an amazing image made of a good rhetoric and simile, as it is like an artistic painting to express the divine light, bright sun, clear sky, and the beauty of unique stars that do not resemble the other stars. Vergil has been inspired by this description from Lucretius who presents a similar description of Gods' dwellings. Although many of Vergil's words are taken from Lucretius, the ideas totally differ between the two great poets.

ISSN: 2314-7415

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