詩人維吉爾可稱作展現莫扎特風格的第一人

2. 詩人維吉爾可稱作展現莫扎特風格的第一人 為何埃涅阿斯的功勳深深迷住了古代和現代讀者？ 他們也在尋找“伊利亞特”中那中靜謐的勁力嗎？他們還沒有找到它，因為儘管不同於荷馬史詩，史詩伊尼伊德是曲和諧的交響樂，博學多聞但清晰明瞭，仁慈而不濫情，夾雜淡淡的憂鬱。詩人維吉爾可稱作展現莫扎特風格的第一人。古羅馬文學愛好者，目前評估Virgilian的史詩“伊利亞特"，充其量是未完成的草稿。 Virgile est le plus mozartien des poètes antiques

3. http://www.butrint.org/explore_2_1.php

4. Aeneas and Achilles Virgil borrows Homeric turns of phrase, similes, sentiments, and whole incidents; his Aeneas, like Achilles, sacrifices prisoners to the shade of a friend and, like Odysseus, descends alive to the world of the dead.

6. Aeneas, Achilles, and Odysseus But unlike Achilles, Aeneas does not satisfy the great passion of his life, nor, like Odysseus, does he find a home and peace. The personal objectives of both of Homer’s heroes are sacrificed by Aeneas for a greater objective. His mission, imposed on him by the gods, is to found a city, from which, in the fullness of time, will spring the Roman state.

7. the prototype of the ideal Roman ruler Homer presents us in the Iliad with the tragic pattern of the individual will, Achilles’ wrath. But Aeneas is more than an individual. He is the prototype of the ideal Roman ruler; his qualities are the devotion to duty and the seriousness of purpose that were to give the Mediterranean world two centuries of ordered government after Augustus.

8. A solitary founder When he mentions his father and son, neither of whom he will see again, he emphasizes for us the loneliness of his short career. Odysseus has a father, wife, and son, and his heroic efforts are directed toward reestablishing himself in his proper context, that home in which he will be no longer a man in a world of magic and terror but a man in an organized and continuous community.

9. State v.s. Individuality He knows that the Roman ideal of devotion to duty has another side, the suppression of many aspects of the personality, and that the man who wins and uses power must sacrifice much of himself, must live a life that, compared with that of Achilles or Odysseus, is constricted.

10. Dido In Virgil’s poem Aeneas betrays the great passion of his life, his love for Dido, queen of Carthage. He does it reluctantly, but nevertheless he leaves her, and the full realization of what he has lost comes to him only when he meets her ghost in the world below.

11. Aeneas recounting the Trojan War to Dido/Pierre-Narcisse Guerin, 1815 Musee du Louvre, Paris

12. 維吉爾要為羅馬建立光榮的歷史 維吉爾要為羅馬建立光榮的歷史，把羅馬的帝王編成英雄後裔，約在公元前25年，開始他的傑作。他把不同來源的傳說，集合在一起，為凱撒奧古斯都(Augustus Caesar)找一個祖先。奧古斯都欣然同意。詩人就努力以赴。　 凱撒奧古斯都，是文武兼資的君王；那時的領袖們不少是文盲，他自己卻能寫作。因愛文學，迫不及待，寫信給詩人，要先看部分的未完成稿。 　 維吉爾的伊尼德，於公元前19年完成；不過，詩人還不滿意，計畫去特洛伊和希臘實地考察，作最後修改，以求完美。不幸，他隨侍凱撒征伐海外，染病逝世。我們今天所有的，只是初稿，否則會更美。

13. 特洛伊人的後裔 受到荷馬和維吉爾的啟發，第九世紀以後，英國人和法國人，也想要沾光，聲稱是特洛伊人的後裔。英國人造出的野史，說他們的先祖布盧士(Brutus)，是來自特洛伊的後代；稱倫敦為“新特洛伊”(Troia Nova, New Troy)。 法國也不甘落後，說他們與特洛伊遺民有關，不讓意大利人專美於前。不過，他們都沒有維吉爾一樣的詩人，所以不足以名世。但法國作曲家柏遼茲(Louis Hector Berlioz)名中的Louis，是他父親的名字；Hector則是特洛伊的英雄；柏遼茲的歌劇特洛伊(Les Troyens)，取材埃涅阿斯和娣朵的愛情悲劇，更膾炙人口，有助於法國人的歸宗熱。

14. Mercury Appearing to Aeneas

15. OVID 43 B.C. - A.D. 17

16. Julius Caesar’s assassination (44 BCE) Born in the year after Julius Caesar’s assassination, Oviddid not know the time of civil war, when no one’s property, or life, was safe.

17. Ovid - Writing Chronology Amores (c. 20 B.C.) Heroides Medicaminafacieifemineae ArsAmatoria (1 B.C.) Medea RemediaAmoris Fasti Metamorphoses (finished by A.D. 8) Tristia (starting A.D. 9) Epistulae ex Ponto (starting A.D. 9)

18. The Death of Julius Caesar

19. a versifier of genius Like Catullus and Virgil, he was profoundly influenced by the learned and polished works of the Greek Alexandrian period, but like his predecessors he translated their example into his personal idiom and used it for his own purposes.

20. Elegance, wit, and precision Elegance, wit, and precision remained the hallmarks of Ovid’s poetry throughout his long and productive career, and his way of telling stories was extraordinary for its subtlety and its depth of psychological understanding.

21. Influence His influence on the poets and artists of the Middle Ages, the Renaissance, and beyond was massive, second only, if at all, to Virgil’s. The early years of Ovid’s manhood were marked by rapid literary and social success in the brilliant society of a capital intent on enjoying the peace and prosperity inaugurated by Augustus.

22. Amores The Amores, or “Love Affairs,” unabashed chronicles of a Roman Don Juan, was his first publication. It was soon followed by the Art of Love, a handbook of seduction (originally circulated as books 1 and 2, for men; book 3, for women, was added by popular request).

23. Augustus Tiberius aureus

24. THE METAMORPHOSES

25. 奧維德變形記 作者：奧維德 原文作者：PubliusOvidiusNaso 譯者：呂健忠 出版社：書林出版有限公司 出版日期：2008年09月01日 語言：繁體中文 ISBN：9789574452477 裝訂：平裝

26. Metamorphoses Ovid wrote his Metamorphoses in the epic meter of dactyllic hexameters. It tells stories about the transformations of mostly humans and nymphs into animals, plants, etc. This is very different from the contemporary Roman poet Vergil (Virgil), who used the grand epic meter to showcase the noble history of Rome. Metamorphoses is a storehouse for Greek and Roman mythology.

27. AndromedenPerseusliberat: p.57Perseus rescues Andromeda from the sea monster

28. Metamorphoses anti-Aeneid But it can be seen as a critical response to Virgil, even an. Ovid produced a series of stories using the Alexandrian form of theepyllion, or “miniature epic,” and he strung these together into a long narrative of fifteenbooks.

29. 43 BC~AD 17: Ovid’s Metamorphoses《變形記》 羅馬詩人奧維德(Ovid)著重故事的趣味性和心理的變化的刻畫。將看不見的心理起伏變化用可見的、誇張但有關聯的身體外形變化來描寫。他的作品是後來西方藝術家最喜歡的神話素材之一。 http://mail.tku.edu.tw/kiss7445/KissHomePage/pdf/03_Metamorphoses-Book01.pdf

30. Greek  Roman myths He proceeds through Greek myth to stories of early Rome and so to his own time, including, as the final metamorphoses, the ascension of the murdered Julius Caesar to the heavens in the form of a star and the divine promise that Augustus too, far in the future, will become a god.

31. Ovid Banished from Rome (1838) by J.M.W. Turner

32. Chaos: p.1God resolves chaos and creates the earth

33. Book one and book two The first book describes the formation of the world, the ages of man, the flood, the story of Daphne's rape by Apollo and Io's by Jupiter. The second book opens with Phaethon and continues describing the love of Jupiter with Callisto and Europa.

34. Ovid's Metamorphoses Book I: Apollo and Daphne Apollo pursued Daphne, who wanted nothing to do with the god. She begged her father to help, which he did, by turning her into a laurel tree. Note her fingers.

35. Ovid's Metamorphoses Book IIStory of Europa and JupiterNöel-Nicolas Coypel (November 17, 1690 - December 14, 1734)

36. Ovid's Metamorphoses Book IIIStory of Narcissus

37. New Testament Parables

38. parable A parable is a succinct story, in prose or verse, which illustrates one or more instructive principles, or lessons, or (sometimes) a normative principle. It differs from a fable in that fables use animals, plants, inanimate objects, and forces of nature as characters, while parables generally feature human characters. It is a type of analogy.

39. The Parables of Jesus "No one after lighting a lamp puts it in a cellar or under a bushel, but on a stand, that those who enter may see the light." (Luke 11:33)  沒有人點燈放在地窨子裡，或是斗底下，總是放在燈臺上，使進來的人得見亮光。

40. The Parables of Jesus 精明人和愚拙人蓋房子的比喻，馬太福音7:24-27節 撒種的比喻，馬太福音13:3-23、馬可福音4:1-20、路加福音8:5-15 稗子的比喻，馬太福音13:24-30 芥菜種的比喻，馬太福音13:31-32、馬可福音4:30-32、路加福音13:18-19 麵酵的比喻，馬太福音13:33、路加福音13:20-21 藏寶的比喻，馬太福音13:44 尋珠的比喻,馬太福音13:45-46 撒網的比喻，馬太福音13:47-50 牧人尋羊的比喻，馬太福音18:12-14、路加福音15:1-7

41. 麵酵的比喻，馬太福音13:33 他又對他們講個比喻說：「天國好像麵酵，有婦人拿來，藏在三斗麵裡，直等全團都發起來。」 The kingdom of heaven is like leaven, which a woman took, and put in three measures of meal, till it was all leavened.

42. The Parables of Jesus 惡僕逼債的比喻，馬太福音18:23-35 葡萄園工人的比喻，馬太福音20:1-16 兩個兒子的比喻，馬太福音21:28-32 園主的比喻，馬太福音21:33-46、馬可福音12:1-12、路加福音20:9-19 婚筵的比喻，馬太福音22:1-14、路加福音14:16-24 無花果樹的比喻，馬太福音24:32-36、馬可福音13:28-32、路加福音21:29-33 按才幹受責任的比喻、馬太效應，馬太福音25:14-30、路加福音19:11-27 分羊的比喻，馬太福音25:31-36

43. The Parables of Jesus 種子的比喻，馬可福音4:26-29 兩個債戶的比喻，路加福音7:41-47 好撒馬里亞人，路加福音10:30-37 半夜朋友的比喻，路加福音11:5-8 無知財主的比喻，路加福音12:16-21 儆醒僕人的比喻，路加福音12:35-48 無花果樹不結果的比喻，路加福音13:6-9 客人的比喻，路加福音14:7-15 蓋樓與打仗的比喻，路加福音14:28-33

44. The Parables of Jesus 婦人找錢的比喻，路加福音15:8-10 浪子回頭的比喻，路加福音15:11-32 不義管家的比喻，路加福音16:1-9 財主和拉撒路的比喻，路加福音16:19-31 主人和僕人的比喻，路加福音17:7-10 寡婦和不義的官的比喻，路加福音18:1-8 法利賽人和稅吏的比喻，路加福音18:9-14

45. 按才幹受責任的比喻、馬太效應，馬太福音25:14-30按才幹受責任的比喻、馬太效應，馬太福音25:14-30 「天國又好比一個人要往外國去，就叫了僕人來，把他的家業交給他們，按著各人的才幹給他們銀子：一個給了五千，一個給了二千，一個給了一千，就往外國去了。那領五千的隨即拿去做買賣，另外賺了五千。那領二千的也照樣另賺了二千。但那領一千的去掘開地，把主人的銀子埋藏了。過了許久，那些僕人的主人來了，和他們算帳。那領五千銀子的又帶著那另外的五千來，說：『主啊，你交給我五千銀子。請看，我又賺了五千。』

46. 2 主人說：『好，你這又良善又忠心的僕人，你在不多的事上有忠心，我要把許多事派你管理；可以進來享受你主人的快樂。』那領二千的也來，說：『主啊，你交給我二千銀子。請看，我又賺了二千。』主人說：『好，你這又良善又忠心的僕人，你在不多的事上有忠心，我要把許多事派你管理；可以進來享受你主人的快樂。』那領一千的也來，說：『主啊，我知道你是忍心的人，沒有種的地方要收割，沒有散的地方要聚斂，我就害怕，去把你的一千銀子埋藏在地裡。請看，你的原銀子在這裡。』 http://bible.fhl.net/new/read.php?chineses=%E5%A4%AA&chap=25

47. Talents • And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. • talents: a talent is one hundred and eighty seven pounds ten shillings • Athens monetary system looked like this: • 6 obols = 1 drachm (ancient coins of Greece) • 100 drachms = 1 mine • 600 mines = 1 talent (or 56 pounds of silver)

48. PARABLES FROM NATURE The Sower and the Seeds (Mark 4:3-9; Matt 13:3-9; Luke 8:5-8)  The Grain of Wheat (John 12:24)  The Weeds in the Grain or the Tares (Matt 13:24-30)  The Net (Matthew 13:47-50) The Seed Growing Secretly (Spontaneously) or The Patient Husbandman (Mark 4:26-29) The Mustard Seed (Matt13:31f.;Mark 4:30-32; Luke 13:18 f.) The Leaven (Matthew 13:33; Luke 13:20 f.) The Budding Fig Tree (Matt 24:32 f.; Mark 13:28 f.; Luke 21:19-31) The Barren Fig Tree (Luke 13:6-9) The Birds of Heaven (Matthew 6:26; Luke 12:24)  The Flowers of the Field (Matt 6:28-30; Luke 12:27f.)  The Vultures & the Carcass (Matt 24:28; Luke 17:37)  The Tree and its Fruits (Matthew 7:16; Luke 6:43-49)  The Weather Signs (Luke 12:54-56; cf. Matthew 26:2 f.; Mark 8:11-13) 

49. Scripture: Matthew 13:31-35 (Mark 4:30-32; Luke 13:18 f.) 31 Another parable he put before them, saying, "The kingdom of heaven is like a grain of mustard seed which a man took and sowed in his field; 32 it is the smallest of all seeds, but when it has grown it is the greatest of shrubs and becomes a tree, so that the birds of the air come and make nests in its branches.”