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Suet. Aug. 100; Cass. Dio 56,46; 59,11. Kritik am Begräbnisluxus bei Bestattungen der Mitglieder der kaiserlichen Familie übt Lucan auch 8,729–742 (vgl. ). Zu den funera imperatoria vgl. TOYNBEE 1982, 56–92. Lucans Kritik an der Vergöttlichung der Kaiser steht in der Tradition kynisch-stoischer und epikureischer Philosophie, die die Belanglosigkeit der Bestattungsriten für den Toten hervorhob. Vgl. Plat. Phd. 115c–116a; Teles 31–32; Philodem per‹ yanãtou ; Lucian. ; für die Rezeption in Rom vgl.

Der Syrtenexkurs (9,303–318) In den sechzehn Versen, die der Sturmschilderung vorangehen, stellt Lucan zwei konkurrierende Erklärungsversuche vor, die die Entstehung der gefährlichen Untiefen vor der Küste Afrikas verständlich machen sollen. Die eigentliche Beschreibung des Naturphänomens, das der Leser bereits aus Vergil kennen sollte, erfolgt nebenbei (9,305–309. 317–318). Mit den beiden Deutungsversuchen stellt sich Lucan in die Tradition der Lehrdichtung; beide Erklärungen stehen auf dem Boden der stoischen Physik, scheinen jedoch kein unmittelbares Vorbild zu haben und sind vermutlich eine selbständige Adaption stoischer Theoreme auf die sich einer Einordnung in die stoische Kosmologie, die die Natur als zum Nutzen des Menschen geschaffen ansieht, widersetzenden Syrten (vgl.

3,9,61–66; Culex 260–291; Stat. silv. 5,1,253–257; 3,284–287; CLE 423,3–4; 1165,1–4; Stellen bei SPEYER 1988, 869) ist hier jedoch nur angedeutet. Für das Pompeiusbild Lucans ist es nicht unerheblich, festzuhalten, daß er die Möglichkeit ungenutzt läßt, Pompeius’ politische Leistung durch Einreihung unter die römischen Nationalhelden zu überhöhen. Eine solche Technik verwenden Verg. Aen. 6,756–887; Manil. 1,758–804; Culex 260–291; Sil. 13,806–830. Griech. ≤m¤yeow ist von Ov. met. 1,192 ins Lateinische übersetzt worden.

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