Ноннның "Дионисика" дастаны: ежелгі грек поэзиясының шығармасы

Greek epic poem by Nonnus

The Dionysiaca ,/d//aɪ//.//ə//.//n//ᵻ/'/z//aɪ//.//ə//.//k//ə/ (, Dionysiaká) is an ancient Greek epic poem and the principal work of Nonnus. It is an epic in 48 books, the longest surviving poem from Greco Roman antiquity at 20,426 lines, composed in Homeric dialect and dactylic hexameters, the main subject of which is the life of Dionysus, his expedition to India, and his triumphant return to the west.

The poem is thought to have been written in the 5th century AD. The suggestion that it is incomplete misses the significance of the birth of Dionysus' one son (Iacchus) in the final Book 48, quite apart from the fact that 48 is a key number as the number of books in the Iliad and Odyssey combined. The older view that Nonnus wrote this poem before conversion to Christianity and the writing of his other long poem, a verse paraphrase of St John's Gospel, is now discredited, since a host of indications point to the latter being the earlier work and because it misses the eclecticism of late antique culture. Editors have pointed out various inconsistencies and the difficulties of Book 39 which appears to be a disjointed series of descriptions, as evidence of lack of revision.

The primary models for Nonnus are Homer and the Cyclic poets; Homeric language, metrics, episodes, and descriptive canons are central to the Dionysiaca. The influence of Euripides' Bacchae is also significant, as is probably the influence of the other tragedians whose Dionysiac plays do not survive. His debt to poets whose work survives only in disjointed fragments is far harder to gauge, but it is likely that he alludes to earlier poets' treatments of the life of Dionysus, such as the lost poems by Euphorion, Peisander of Laranda's elaborate encyclopedic mythological poem, Dionysius, and Soteirichus. Reflections of Hesiod's poetry, especially the Catalogue of Women, of Pindar, and Callimachus can all be seen in the work of Nonnus. Theocritus' influence can be detected in Nonnus' focus on pastoral themes. Finally, Virgil and especially Ovid seem to have influenced Nonnus' organization of the poem.

Nonnus seems to have been an important influence for the poets of Late Antiquity, especially Musaeus, Colluthus, Christodorus, and Dracontius. He remained continuously important in the Byzantine world, and his influence can be found in Genesius and Planudes. In the Renaissance, Poliziano popularized him to the West, and Goethe admired him in the 18th century. He was also admired by Thomas Love Peacock in 19th century England.

The metrics of Nonnus have been widely admired by scholars for the poet's careful handling of dactylic hexameter and innovation. While Homer has 32 varieties of hexameter lines, Nonnus only employs 9 variations, avoids elision, employs mostly weak caesurae, and follows a variety of euphonic and syllabic rules regarding word placement. It is especially remarkable that Nonnus was so exacting with meter because the quantitative meter of classical poetry was giving way in Nonnus' time to stressed meter. These metrical restraints encouraged the creation of new compounds, adjectives, and coined words, and Nonnus' work has some of the greatest variety of coinages in any Greek poem. The poem is notably varied in its organization. Nonnus does not seem to arrange his poem in a linear chronology; rather, episodes are arranged by a loose chronological order and by topic, much as Ovid's Metamorphoses. The poem states as its guiding principle poikilia, diversity in narrative, form, and organization. The appearance of Proteus, a shapeshifting god, in the proem (preamble) serves as a metaphor for Nonnus' varied style. Nonnus employs the style of the epyllion for many of his narrative sections, such as his treatment of Ampelus in 10–11, Nicaea in 15–16, and Beroe in 41–43. These epyllia are inserted into the general narrative framework and are some of the highlights of the poem. Nonnus also employs synkrisis, comparison, throughout his poem, most notably in the comparison of Dionysus and other heroes in Book 25. The complexity of organization and the richness of the language have caused the style of the poem to be termed Nonnian "Baroque."

The size of Nonnus' poem and its late date between Imperial and Byzantine literature have caused the Dionysiaca to receive relatively little attention from scholars. The contributor to the Encyclopædia Britannica (8th edition, 1888), noting the poem's "vast and formless luxuriance, its beautiful but artificial versification, its delineation of action and passion to the entire neglect of character," remarked, "His chief merit consists in the systematic perfection to which he brought the Homeric hexameter. But the very correctness of the versification renders it monotonous. His influence on the vocabulary of his successors was likewise very considerable," expressing the 19th century attitude to this poem as a pretty, artificial, and disorganized collection of stories. As with many other late classical poets, newer scholarship has avoided the value laden judgments of 19th century scholars and attempted to reassess and rehabilitate Nonnus' works. There are two main focuses of Nonnian scholarship today: mythology and structure. Nonnus' compendious accounts of Dionysiac legend and his use of variant traditions and lost sources have encouraged scholars to use him as a channel to recover lost Hellenistic poetry and mythic traditions. The edition of Nonnus in the Loeb Classical Library includes a "mythological introduction" which charts the "decline" of Dionysiac mythology in the poem and implies that the work's only value is as a repository of lost mythology. Nonnus remains an important source of mythology and information to those researching classical religion, Hellenistic poetry, and Late Antiquity. Recently, however, scholars have focused more positively on Nonnus' use of mythology within the poem as a way of talking about contemporary events, as a way of playing with generic conventions, and as a way of engaging with predecessors intertextually, leading to an encouraging reassessment of his poetic and narrative style. The unconventional structure of the Dionysiaca encouraged harsh criticism of the poem in scholarship. Robert Shorrock and Francois Vian have been at the forefront of reexamining the structure of the poem. Earlier scholars have looked to elaborate ring composition, a prophetic astrological program in the tablets of Harmonia, rhetorical encomium, or epyllion as structural concepts behind the poem to make sense of the unconventional narrative. Others have felt that the style of the poem relies on dissonant juxtaposition for effect, using the so called "jeweled style" of detailed narrative cameoes within a loose structure akin to Late Antique mosaics. Vian has proposed looking at the poem's encyclopedic content as paralleling the full range of the Homeric cycle poetry. Shorrock's contention is that the Dionysiaca employs a variety of narrative organizational principles and viewpoints, attempts to narrate all of classical mythology through the myths of Dionysus, and uses allegory and allusion to challenge his readers to draw meaning from his unconventional epic.

Koechly, Arminius, Nonni panopolitani dionysiacorum, Volume I, Bibliotheca Teubneriana, Leipzig, Teubner, 1857. Online version at the Munich Digitization Center. Koechly, Arminius, Nonni panopolitani dionysiacorum, Volume II, Bibliotheca Teubneriana, Leipzig, Teubner, 1858. Online version at the Munich Digitization Center. Nonnus, Dionysiaca, Volume I: Books 1–15, translated by W. H. D. Rouse, Loeb Classical Library No. 344, Cambridge, Massachusetts, Harvard University Press, 1940 (revised 1984). Online version at Harvard University Press. Internet Archive (1940). Nonnus, Dionysiaca, Volume II: Books 16–35, translated by W. H. D. Rouse, Loeb Classical Library No. 345, Cambridge, Massachusetts, Harvard University Press, 1940. Online version at Harvard University Press. Internet Archive (1940). Nonnus, Dionysiaca, Volume III: Books 36–48, translated by W. H. D. Rouse, Loeb Classical Library No. 346, Cambridge, Massachusetts, Harvard University Press; London, William Heinemann Ltd., 1940. Online version at Harvard University Press. Internet Archive (1940, reprinted 1942).