io son" a classical blasphemy like Capaneus
's in Inferno 14 of God's "I am that I am." The Siren usurps God's language and twists the desires of those who "get used to" or "dwell" with her (e meco s'ausa v.23).
Wetherbee himself (2008: 167), in discussing the figure of Capaneus
, suggests how the characters' responsibility for their own choices, even when those choices end in death, is the source of their heroism: 'Statius provides ample grounds for Capaneus
' scorning of the gods, and hints at a grudging admiration for his refusal to obey the restraints of traditional cult, but recognizes that his courage will inevitably prove self-destructive.' Capaneus
's heroism, like that of Coroebus, lies precisely in his courageous refusal to duck responsibility for his choices, even in the face of the avenging gods, fate, and death.
The attention devoted to the Day after the Tournament and the final encounter between Ipomedon and Capaneus
offers the following figures with percentages in relative terms: Ipomedon 6600-7174 (5.42%), 9917-10408 (4.64%); Ipomadon A 4912-5596 (7.69%), 8192-8732 (6.07%); Ipomydon B 1295-1523 (9.72%), 1935-2112 (7.54%).
Megara, `wife of Heracles'at Herakles 68, 140, 704; Evadne, `wife of Capaneus
' at Supplices 1039, Phaedra, `wife of Theseus' at Hippolytos 777.
, a proud, blasphemous tyrant, one of the Seven against Thebes.
Their force was led by seven champions: Adrastus; his brother - in - law, the seer Amphiaraus, who foresaw that only Adrastus would survive the war; Adrastus ' son - in - law Tydeus, a hero from Calydon; Parthenopaeus; Hippomedon; Capaneus
; and Polynices (though some accounts add the Argives Mecisteus and Eteoclus in place of the foreign leaders, Polynices and Tydeus).
As Dantean sinners are often punished by being permitted to reenact in some manner their earthly sins for eternity--the wrathful who tear Filippo Argenti to pieces, the obstinate and proud Capaneus
who unceasingly scorns Jove, the thieves who steal one another's forms--after his fall, Satan is permitted to appear as things he is not for eternity.
The point is that justice is done according to the overriding desire of the particular soul, which is confirmed by a comment Virgil makes in canto XIV of the Inferno to Capaneus
, whose sin is blasphemy: O Capaneus
, since your blustering pride will not be stilled, you are made to suffer more: no torment other than your rage itself could punish your gnawing pride more perfectly.
So, also, Hypsipyle's refusal to love anybody after Jason is as nothing compared with Evadne's reaction to the loss of Capaneus
..." (45) If Evadne is thus meant to cap the sequence, the ultimate point of the catalogue does concern how one should respond to harm to one's lover, real or potential.
X), continuing his analysis of pride also in the encounters with Capaneus