Ovid Historicized: Magic and Metamorphosis in Alfonso X’s General estoria
Erik Ekman
Ovid Historicized: Magic and Metamorphosis in Alfonso X’s General estoria Erik Ekman Ovid’s Metamorphoses is both an important difficult source for the compilers of estoria, extensive universal history produced by X 1270s. The many varied stories origin things ancient historical figures made impossible to ignore even though presence pagan gods magical transformations put it at odds with Christian orthodoxy, which recognized only one transformation, Eucharist. How could inflicted Diana upon Actaeon or Egeria, Bacchus on Ariadne daughters Minyas, Venus Adonis be considered anything but fables? And how these characters deities supernatural powers when such belief was affront doctrine? Moreover, a poet, not historian, medieval readers much have actually happened as written. It easily interpreted historically. To make sense Metamorphoses, exegetes generally understood text allegorically collection exemplary tales. While this brought [End Page 23] line Christianity, did contribute literal reading Metamorphoses. included history, had some form. They mere fiction. overcome problem adapt their Alfonsine turn Latin commentary also theories astral magic explain events that recounts, times conflating exegesis. This evident overlapping vocabulary figurative language transformations, semejança figura, use etiological device Ovidian narratives, technique reconciling past general contemporary culture. are euhemeristically, wise rulers who were because extraordinary knowledge, performed them acts magic. study examines discursive logical intersection textual exegesis narrative estoria. large degree “enarratio de los auctores,” (178) Francisco Rico asserts. However, do more than simply translate imitate commentators. appropriates reshapes tradition, allegorizes Ovid, incorporate knowledge Arabic thereby giving relevance harmony doctrine natural world time. commentators sought neutralize casting fables, moral allegories, stripped signification. Although widely read quoted lifetime centuries followed, suffered under distrustful narratives gods.1 24] No classical scholia exist part lectio divina monasteries.2 In spite theological problems, interest never waned attempted religion. Early commentators, Fulgentius, sixth-century author paraphrase, well Vatican mythographers, myth Christianity interpreting myths fables allegorical meanings, provide examples conduct imitated avoided, necessarily information about past. became standard understanding Metamorphoses.3 Interest particularly increased twelfth through fourteenth numerous commentaries eventually vernacular adaptations, most notably Integumenta John Garland Allegoriae super Ovidii Arnulfo Orleans Latin, sources estoria.4 ambitious adaptation massive allegorizing Ovide Moralisé France Franciscan...
La corónica: A Journal of Medieval Hispanic Languages, Literatures, and Cultures