Marianna Calabretta

THE MANIFESTATION OF A STAR AS THE GOD ARCTURUS’ PERSONIFICATION

Introduction

The manifestation of a star as the god arcturus’ personification. Explore Arcturus' personification as a god in Plautus' Rudens, common in archaic Latin comedy. Analyze its astronomical brightness and how ancient scholars perceived this star.

Abstract

The figure of a divinity, in the case of Plautus’ Rudens, Arcturus, in the role of a persona prologans was very current in archaic Latin comedy. The god ― or star ― Arcturus appears to his audience as a magnificent vision: the costume worn by Arcturus is blinding. It is a white star splendens stella candida, even if there is no concrete evidence to state precisely how he was dressed in a manner corresponding to its description. The actor who played the star probably was wearing a white robe, white as the toga which worn by those aspiring to public office, the candidatus. Arcturus, or Alpha Bootis, is in fact the brightest star in the northern hemisphere and the fourth star in the sky in order of magnitude. The star is a red giant with a luminosity 113 times that of the Sun, and can be observed from all the regions of the earth. Starting from the definition that Hesiod attributed to the star Arcturus we will analyze the question about the brightness of the star which has proven to be stubbornly difficult and controversial: some say the word should be understood as 'bright' or 'shining'; according to others the emphasis is rather on the concept of the duration of the brightness of the star 'that shines all night', thus making Arcturus a celestial body that does not pass below the horizon. The ancient astronomers both Greek and Latin are in agreement about the brightness of the star: from Homer, Aratus, Eratosthenes, Hipparchus, Eudoxus, Manilius, Gaius Julius Caesar Claudianus Germanicus, Erotianus to Eusebius the star was bright.

Review

This paper, titled "THE MANIFESTATION OF A STAR AS THE GOD ARCTURUS’ PERSONIFICATION," delves into the intriguing portrayal of Arcturus as a *persona prologans* in Plautus' *Rudens*. The abstract effectively outlines the central thesis, which is to explore the physical and conceptual manifestation of this divine figure, particularly focusing on its visual impact. The author highlights the "magnificent vision" presented by the god-star, emphasizing its "blinding" costume and the description of Arcturus as a "white star splendens stella candida." This approach promises a detailed examination of a specific and fascinating aspect of archaic Latin comedy and its connection to astronomical understanding. A significant strength of the proposed study lies in its interdisciplinary engagement, bridging classical literature, theatrical history, and ancient astronomy. The abstract details an ambitious plan to analyze the long-standing scholarly debate surrounding the interpretation of Arcturus's brightness, citing Hesiod's definition and contrasting interpretations of "bright" versus "shines all night." The extensive list of ancient astronomers and writers—from Homer to Eusebius—who attested to the star's brilliance demonstrates a robust foundation of classical scholarship. Furthermore, the inclusion of modern astronomical data (e.g., Arcturus as a red giant, its luminosity, and magnitude) provides a scientific context that validates ancient observations and enriches the understanding of the star's prominence. While the abstract promises a thorough exploration of Arcturus's description and the debate around its brightness, it might benefit from explicitly outlining how this detailed analysis of the star's manifestation contributes to a deeper understanding of Plautine dramaturgy or the *Rudens* itself. The focus appears heavily on the star's attributes and the historical consensus on its brightness. It would be valuable to see how these insights into Arcturus's portrayal and costume unlock new interpretations of the play's themes, its audience's reception, or the specific dramatic function of the *persona prologans* beyond its initial dazzling appearance. Nevertheless, the paper's clear focus on a rich and debated topic, supported by extensive textual and astronomical evidence, suggests a valuable contribution to scholarship on Roman comedy and the interface between ancient science and literature.

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