| General |
| Ahl, Frederick, "Apollo: Cult and Prophecy in Ovid, Lucan, and Statius," in Apollo: Origins and Influences, ed. Jon Solomon (Tucson, AZ: University of Arizona Press, 1994), 113-134 |
| Augoustakis, Antonios, ed., Ritual and Religion in Flavian Epic (Oxford: Oxford University Press, 2013) • Reviews: Stocks, Mnemosyne Ser. 4 68 (2015) 174-177; Simms, Bryn Mawr Classical Review 2015; Basile, BStudLat 45 (2015) 764-766 |
| Baier, Thomas and Ferdinand Stürner, Götter und menschliche Willensfreiheit von Lucan bis Silius Italicus, Zetemata 142 (München: Beck, 2012) • Reviews: Delarue, Revue des études latines 90 (2012) 400-402; Schafer, Mnemosyne Ser. 4 67 (2014) 316-319; Augoustakis, The Classical World 107 (2013-2014) 553-554; Evenepoel, L'Antiquité classique 82 (2013) 349-351 |
| Blake, Sarah, "Saturnalia clamata: Noise and Speech in Flavian Literary Saturnalias," Mouseion (Canada) 11 (2011) 361-380 • "Analysis of the noise and speech associated with the Saturnalia in the poetry of Martial and Statius illuminates some political aspects of individual and collective speech and noisemaking in Flavian Rome" (from LAPH). |
| Dupuy-Hémar, Virginie, "Définir les frontières du sanctuaire: Religion, poésie et iconographique dans la Thébaïde de Stace," in Hugues Berthelot et al., edd., Vivre et penser les frontières dans le monde méditerranéen antique: Actes du colloque tenu à l'Université Paris-Sorbonne, les 29 et 30 juin 2013, Scripta antiqua: Ausonius 89 (Bordeaux: Ausonius, 2016), pp. 91-104 with plates • The representation of borders of sacred spaces in the Thebaid and fourth-style wall painting. |
| Feeney, D., The Gods in Epic: Poets and Critics of the Classical Tradition (Oxford, 1991) • Review: Hardie, Journal of Roman Studies 82 (1992): 252-56 |
| Lovatt, Helen, "Statius, Orpheus, and the Post-Augustan Vates," Arethusa 40.2 (2007) 145-63 |
| Santini, C., "Personaggi divini (e umani) nella Tebaide di Stazio e nei Punica di Silio Italico," La storia, la letteratura e l'arte a Roma, da Tiberio a Domiziano. Atti del convegno (Mantova, Teatro Accademico, 4-5-6-7 ottobre 1990 (Mantova, 1992): 383-96 |
| Valenti, Veronica, "Stazio e Anfiarao: Effetto soterico della parola," Studi classici e orientali 57 (2011): 261-302 • In Roman literature, the vates inhabits a separate plane from the living and exists vertically, that is, connected with the gods more than with men. In contrast, Statius depicts a shared world, making Amphiaraus' death a programmatic device. |
| Pugliese Carratelli, G., "Sul culto di Afrodite Euploia in Napoli," La Parola del passato: Rivista di studi antichi 47 (1992): 58-61 •Silv. 2.2.79, 3.1.148-153 as evidence. |
| Bickel, E., "Beiträge zur Religionsgeschichte, 2: Zum Cybele-kult," Rheinisches Museum für Philologie n.s. 72 (1917-18): 52-61 • Interpretation of Silvae 5.3.176-84 in terms of the cult of Cybele. • Review: Schuster, Jahrbuch für Altertumswissenschaft 212 (1927): 142-43 |
| Momigliano, A., "Sul dies natalis del santuario federale di Diana sull'Aventino," Rendiconti della Classe di Scienze morali, storiche e filologiche dell'Accademia dei Lincei 17 (1962): 387-92 |
| Montero Herrero, Santiago, "Divinidades egipcias en Estacio," Habis: Filología Clásica, Historia Antigua, Arqueología Clásica 10-11 (1979-80): 241-53 • Statius pays witness to several aspects of Egyptian religion, especially Isis. |
| Taisne, A.-M.,"Stace et l'Etrusca disciplina," Caesarodunum Supplément 64 (1995): 115-27 |
| Adamini, G., "La raffigurazione del destino nella Tebaide di Stazio," Anazetesis 4-5 (1981): 15-28 • Fatum is not entirely destructive in S.. |
| Alfonsi, L., "Della concezione del destino in Tacito e Stazio," Aevum 28 (1954): 175-77 |
| Braund, S., "A Tale of Two Cities: Statius, Thebes, and Rome," Phoenix: Journal of the Classical Association of Canada = Revue de la Société Canadienne des études Classiques 60.3/4 (2006): 259-73 • On the uses made of the ancient Theban legend by Latin poets, with a specific focus on Statius. Thebes provides a vehicle for discourse about civil war and that it invites reflection on the inescapability of one's origins. |
| Burck, E., "Schicksalauffassung des Tacitus und Statius," in G.E. Mylonas and D.I. Raymond, edd., Studies Presented to D.M Robinson, II (St. Louis, Mo.: Washington Univ. Press, 1951): 693-706 • T. and S. have a shared conception of destiny. According to them, it's a vengeance that the gods uxercise against men and which can, by the fault of certain people, hurt an entire people. |
| Franchet d'Espérey, S. "Le destin dans les épopées de Lucain et de Stace," in François Jouan, ed, Visages du destin dans les mythologies: Mélanges Jacqueline Duchemin. Actes du colloque de Chantilly 1er-2 mai 1980(Paris: Belles lettres (Centre de recherches mythologiques de l'univ. de Paris X), 1983): 95-104 • Neither can conceive of a harmonious and coherent universe. |
| Panoussi, Vassiliki, "Threat and Hope: Women's Rituals and Civil War in Roman Epic," in Maryline G. Parca and Angeliki Tzanetou, edd., Finding Persephone: Women's Rituals in the Ancient Mediterranean, Studies in Ancient Folklore and Popular Culture (Bloomington, IN: Indiana University Pr., 2007): 114-34 • Reviews: Clarot, Les Études Classiques 76.4 (2008): 401-403 |
| Robert, L., "Récherches épigraphique, VII: Décret de la Confédération lycienne à Corinthe," Revue des études anciennes 62 (1960): 324-342 • On the Roman practice of using incense at funerals, taken from Statius. |
| Schrader, R.J., "Beowulf's obsequies and the Roman epic," Comparative Literature 24 (1972): 237-259 • The funeral practices in Beowulf are similar to those in the Theb. |
| Gilder, Richard, III, "Goddesses Unbound: Furies and Furial Imagery in the Works of Seneca, Lucan, and Statius," PhD Dissertation, Univ. of Pennsylvania, 1997 • A study of the Furies challenges the assessment that early imperial poets were sycophants and derivative of Virgil. Seneca, Lucan, and Statius increased the power of the Furies and simultaneously decreased the power of Jupiter and the other gods. This is an implicit condemnation of the emperor. In the Thebaid, the Furies emerge as the most powerful divinities. |
| Thuile, W., Furiae in der nachklassischen Epik: Unterzuschengen zu Valerius Flaccus' Argonautica, Papinius Statius' Thebais und Silius Italicus' Punica, Diss. Innsbruck, 1980 |
| Newlands, C.E., Statius' Silvae and the Poetics of Empire (Cambridge, 2002) • Reviews: Morgan, Bryn Mawr Classical Review 2002.09.13; Reviews: Brown, The Ancient History Bulletin 18.3-4 (2004): 193-94; Myers, Classical Journal 100.2 (2004-2005): 213-16; Dominik, Classical Review n.s. 56.2 (2006)): 359-60; Klodt, Gnomon 78.3 (2006): 219-26; Spentzou, Journal of Roman Studies 94 (2004): 257-58; Taisne, Latomus 63.4 (2004): 995-97; Liddell, New England Classical Newsletter 31.4 (2004): 449-51; Delarue, Revue des études latines 80 (2002): 327-28 |
| Sauter, F., Der römische Kaiserkult bei Martial und Statius, Tübinger Beiträge zur Altertumswissenschaft, 21 (Dissertation, Uni-Tübingen, 1932) (Stuttgart, 1934) • Reviews: Helm, Philologische Wochenschrift (1934): 1418-20; Charlesworth, Classical Review 49 (1935): 139-40; H.J. Rose, Gnomon 11 (1935): 51-53; Mattingly, Antiquity 10 (1936): 122; Taylor, The American Journal of Philology (1937): 126 |
| Scott, Kenneth, "Statius' Adulation of Domitian," The American Journal of Philology 54 (1933): 247-59 |
| Seager, Robin, "Domitianic Themes in Statius' Silvae," in Francis Cairns and Miriam T. Griffin, edd., Papers of the Langford Latin seminar 14: Health and Sickness in Ancient Rome: Greek and Roman Poetry and Historiography, ARCA: Classical and Medieval Texts, Papers and Monographs 50 (Leeds: Cairns, 2010), pp. 341-374 • "On: 1) Domitian and divinity ; 2) continuity, renewal, permanence, and the dynasty ; 3) peace, war, and Rome's imperial mission ; and 4) Domitian as sole source of preferment. In appendix: iussus or ausus in 1. ep. 19?" (from LAPH). |
| Taylor, L.R., and L.A. Holland, "Janus and the Fasti," Classical Philology 47 (1952): 137-142 • If the Fasti Capitolini were placed in the Arc of Janus, that is because Janus had become a god of time and of the calendar, as appears in many passages of Martial and S. |
| Schubert, W. Jupiter in den Epen der Flavierzeit, Studien zur klassischen Philologie 8 (Frankfurt: Lang, 1984) |
| Baldini Moscadi, Loretta, "La magia nell'epica latina: Funzionalità e trasgressione (a proposito di Virgilio e Silio Italico, Lucano e Stazio)," Mene 4 (2004): 33-49 • Comparison of the episodes of Dido (Aen. 4.474 ff.), Hannibal (Sil. Ital. 1.70-139), Erictus (Lucan 6.413-830) and Tiresias (Theb. 4.406-645) and their role in epic tradition. |
| Biedermann, J.G., De virga medica ad Stat. Theb. II, 2 commentatio (Freiberg: Lit. Matthaean., 1750) |
| Rosati, G., "Muse and power in the poetry of Statius," in E. Spentzou and D. Fowler, edd., Cultivating the Muse: Struggles for power and inspiration in classical literature (Oxford: Oxford UP, 2002): 229-51 |
| Steiniger, J., "Saecula te quoniam penes et digesta vetustas: Die Musenanrufungen in der 'Thebais' des Statius," Hermes 126.2 (1998): 221-37 • On the role of the ten invocations of the Muses in the Thebaid in their immediate contexts and in the work as a whole. |
| Ahl, Frederick, "Apollo: Cult and Prophecy in Ovid, Lucan, and Statius," in Apollo: Origins and Influences, ed. Jon Solomon (Tucson, AZ: University of Arizona Press, 1994), 113-134 |
| Augoustakis, Antony, "Statius and Senecan Drama," in William J. Dominik et al., edd., Brill's Companion to Statius (Leiden: Brill, 2015), pp. 377-392 • Comparison of the necromancy of Theb. 4 and the Oedipus and the cannibalism at the end of Theb. 8 and the Thyestes. |
| Narducci, E., "Sconvoglimenti naturali e profezia della guerre civili: Phars. 1.522.695: Su alcuni problemi di technica allusiva nell'epica del primo secolo dell'impero," Maia 26 (1974): 97-110 |
| Taisne, A.-M., "Une scène de nécromancie à Thèbes chez Stace (Th. 4.406-645) d'après Sénèque le dramaturge (Oed. 530-659)," in R. Chevallier and R. Poignault, edd., Présence de Sénèque, Caesarodunum 24 bis (Paris: Touzot, 1991): 257-272< |
| Ornithomancy |
| Ahl, Frederick, "Apollo: Cult and Prophecy in Ovid, Lucan, and Statius," in Apollo: Origins and Influences, ed. Jon Solomon (Tucson, AZ: University of Arizona Press, 1994), 113-134 |
| Manolaraki, Eleni, "Aeriae grues: Crane Migrations from Virgil to Statius," Classical Journal 107.3 (2011-12): 290-311 • Examination of the topos of crane migrations illustrates the ideological and meta-poetical development of this motif in its home genre. Each poet's adaptation of his predecessors' crane motifs alludes to the characters, themes, and ideological underpinnings of his own epic. Influence of Lucan on Statius and the heuristic value of migration as a cultural and literary experience. |
| Ripoll, F., "Les scènes d' ornithomancie dans les épopées latines d' époque flavienne," Latomus 61 (2002): 929-60 |
| Burgess, J.F., "Pietas in Virgil and Statius," Proceedings of the Virgil Society 11 (1971-72): 48-61 • Aeneas' pietas-suffering for himself and others, but this is subordinated to the final goal. In the Thebaid, the impietas of actions and plans of the gods is the focus. Pietas is often unrewarded. |
| Burnam, J.M., The Placidus Commentary on Statius, University of Cincinnati Bulletin, Ser. 2, vol. 1, no. 3 (1901) |
| Caiani, L., "La pietas nella Thebaide di Stazio: Mezenzio modello di Ippomedonte e Capaneo," Orpheus 11 (1990): 260-76 • In Book 11, S. recalls Mezentius as a valorous warrior and fierce tyrant, but also the wounded, affectious father. Using this last trait, S. softens the images of Hippomedon and Capaneus. |
| Franchet d'Espèrey, Sylvie, "Pietas, allégorie de la non-violence (Théb. XI, 447-496)," in Fernand Delarue, Sophia Georgacopoulou, Pierre Laurens, and Anne-Marie Taisne, edd., Epicedion: Hommage à P. Papinius Statius, 96-1996, Publications de la Licorne 38 (Poitiers: La Licorne, 1996): 83-91 |
| Ganiban, Randall, Nefas and the Poetics of Statius' Thebaid, PhD Dissertation, Princeton University, 1996 • Summary in Dissertation Abstracts International 57.4 (1996-97): 1603A-1604A |
| Noens, Tim, "Cirrhaei in limine templi / constitit (Theb. 1.641-642): A Ritual Reading of the Coroebus Episode in Statius' Thebaid," QUCC N.S. 111 (2015) 125-145 • A study of the myth of Apollo and Coroebus in Book 1 shows that it posits an alternative to the traditional opposition between pietas and nefas. A description of the sacrifice in the light of anthropological theories of A. van Gennep and V. Turner. |
| Anagnostou-Laoutides, Eva, "Drunk with Blood: The Role of Platonic Baccheia in Lucan and Statius," Latomus 76.2 (2017) 304-323 |
| Hersch, Karen K., The Roman Wedding. Ritual and Meaning in Antiquity (Cambridge: Cambridge Univ. Press, 2010) • See K. Klaiber, "Nuptiae Romanae: The Wedding Ceremony in Roman Literature and Culture," Dissertation, Rutgers, 2002. |
| Klaiber, Karen Elaine, "Nuptiae Romanae: The Wedding Ceremony in Roman Literature and Culture," Dissertation, Rutgers, 2002 • See K. Hersch, The Roman Wedding (2010). |
| Noens, Tim, "Cirrhaei in limine templi / constitit (Theb. 1.641-642): A Ritual Reading of the Coroebus Episode in Statius' Thebaid," QUCC N.S. 111 (2015) 125-145 • A study of the myth of Apollo and Coroebus in Book 1 shows that it posits an alternative to the traditional opposition between pietas and nefas. A description of the sacrifice in the light of anthropological theories of A. van Gennep and V. Turner. |
| Panoussi, Vassiliki, "Threat and Hope: Women's Rituals and Civil War in Roman Epic," in Maryline G. Parca and Angeliki Tzanetou, edd., Finding Persephone: Women's Rituals in the Ancient Mediterranean, Studies in Ancient Folklore and Popular Culture (Bloomington, IN: Indiana University Pr., 2007): 114-34 • Reviews: Clarot, Les Études Classiques 76.4 (2008): 401-403 |
| Swoboda, M., "De fragmentis precatorio-hymnicis apud poetas imperatorum aetate florentes," Eos 68 (1980): 285-301 |
| Tiefel, Ed., Gebets- und Kultformen bei Statius mit Rücksicht auf sein Verhältnis zur Epik del Vergil und Lukan, Dissertation, Uni-Tübungen, 1952-53 |
| Boyancé, P., "La science d'un quindecimuir au 1er siècle ap. J.C.," Revue des études latines 42 (1964): 334-346 •Silv. 5.3.176 ff. demonstrates aspects of the education of priests. |
| Lovatt, Helen, "Statius, Orpheus, and the Post-Augustan Vates," Arethusa 40.2 (2007) 145-63 |
| Heinrich, Alan John, "Longa retro series: Sacrifice and Repetition in Statius' Menoeceus Episode," Arethusa 32.2 (1999): 165-95 • In the Thebaid, Statius actively resists presenting a coherent world, projecting instead a world whose violence challenges our understanding. This is shown in Menoeceus' self-sacrifice in 10.748-751 and 10.765-772, which defies traditional narrative technique through repetition, demotion from integral unit to digression, and presentation as a failed deuotio through juxtaposition with the Capaneus episode (10.879-882). The work repeatedly undermines its own claim (1.15-17) that it will exclude the Theban past. |
| Ahl, Frederick, "Apollo: Cult and Prophecy in Ovid, Lucan, and Statius," in Apollo: Origins and Influences, ed. Jon Solomon (Tucson, AZ: University of Arizona Press, 1994), 113-134 |
| Bernstein, Neil Warren, "Stimulant manes: The Ghost in Lucan, Statius, and Silius Italicus," Dissertation, Duke, 2000 |
| Ross, R.C., "Superstitio," Classical Journal 64 (1969): 354-8 • Various meanings of the word. Statius uses it uniquely at Theb. 12.487-490, where its link with religio robs it of its pejorative tone. |
| Gesztelyi, T., "Placatio Telluris bei Statius: Thebais 8.298-341," Acta classica Universitatis Scientiarum Debreceniensis 12 (1976): 53-9 • Through the richness of traditional Greek and Roman religious elements, Statius invents a cult of Tellus. |