Abstract:Sulpicia, a young woman connected to an important literary circle through her uncle, Marcus Valerius Messalla Corvinus, may be the only extant female poet of the Augustan period. If so, it is likely that Ovid had privileged knowledge of a Roman woman’s poetic voice, as scholars have noted similarities between Ovid’s poetry and Sulpicia’s. We may see further correspondences between the Ovidian Byblis’s epistle and Sulpicia, which, I will argue, reflect the ‘sound’ of female-authored poetry, at least as a male poet hears and reproduces it. Whether Ovid is looking toward Sulpicia for a model of feminine Latinity, whether the pseudonymous Sulpicia is looking toward Ovid’s Byblis, or whether Ovid has written them both, Byblis’s epistolary verse constructs a believable female poetic voice. When compared to Sulpicia’s corpus, the subtle differences suggest multiple ways in which the writing voice of a woman may have expressed a sexual desire that is in tension with a self-identified femininity governed by pudicitia (sexual virtue), the late Republican and Augustan definition of a good Roman maiden and woman. I will argue that differences reveal cultural assumptions that construct the male ventriloquized Byblis and offer further evidence in support of Sulpicia’s identification as a genuine female writer.

中文翻译：

---

奥维德《变形记》9.450–665 中比布利斯的“女性拉丁性”

摘要：苏尔皮西亚是一位通过叔叔马库斯·瓦莱里乌斯·梅萨拉·科维努斯（Marcus Valerius Messalla Corvinus）联系到重要文坛的年轻女性，可能是奥古斯都时期唯一现存的女诗人。如果是这样，奥维德很可能对罗马女人的诗意声音有特殊的了解，因为学者们已经注意到奥维德的诗歌和苏尔皮西亚的诗歌之间的相似之处。我们可能会看到 Ovidian Byblis 的书信和 Sulpicia 之间的进一步对应，我认为这反映了女性创作的诗歌的“声音”，至少在男性诗人听到并复制它时是如此。无论奥维德是在向苏尔皮西亚寻求女性拉丁性的典范，无论化名苏尔皮西亚是在寻找奥维德的比布利斯，还是奥维德都写过这两者，比布利斯的书信体诗句构建了一个可信的女性诗意声音。与 Sulpicia 的语料库相比，微妙的差异表明，女性的写作声音可能以多种方式表达了一种与由 pudicitia（性美德）、已故共和党和奥古斯都对好罗马少女的定义和自我认同的女性气质相矛盾的性欲。女士。我将争辩说，差异揭示了构建男性口语化的 Byblis 的文化假设，并提供进一步的证据来支持 Sulpicia 被认定为真正的女性作家。