By Jo-Ann A. Brant
The essays during this quantity research the connection among old fiction within the Greco-Roman global and early Jewish and Christian narratives. they think about how these narratives imitated or exploited conventions of fiction to provide kinds of literature that expressed new principles or formed group id in the transferring social and political climates in their personal societies. significant authors and texts surveyed contain Chariton, Shakespeare, Homer, Vergil, Plato, Matthew, Mark, Luke, Daniel, three Maccabees, the testomony of Abraham, rabbinic midrash, the Apocryphal Acts, Ezekiel the Tragedian, and the Sophist Aelian. This varied assortment unearths and examines standard matters and syntheses within the making: the pervasive use and subversive energy of imitation, the excellence among fiction and historical past, and using historical past within the expression of id.
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Extra resources for Ancient Fiction: The Matrix of Early Christian And Jewish Narrative
I will be taken from your tomb, Chaereas. Who will pour out libations for you, dearly beloved? Henceforth, Bactra and Susa will be my home and my tomb. I will cross over you, Euphrates, just once. ” What makes this last h)qopoii/a especially interesting is not that it conforms to the conventions of the form, though it does so conform. 99 Readers would, no doubt, realize that Chariton’s mi/mhsij is an inversion of this school h)qopoii/a, though cast now as follows: What words a person from the seaside might say on first seeing the interior.
On the role of these names in inculcating cultural knowledge, see Janine Debut, “De l’usage des listes de mots comme fondement de la pédagogie dans l’antiquité,” REA 85 (1983): 261–74, esp. 263–69. 33. Bour. 1, contains twenty-four maxims, one maxim for each letter of the alphabet (lines 169–239) (see Paul Collart, Les Papyrus Bouriant [Paris: Champion, 1926], 17–27). 34. For school texts containing Menandrian maxims, see Cribiore, Writing, 211, 226, 235–36, 239, 277–78. hock: the educational curriculum 21 play than any other, and one of these papyri comes from a student who had copied the first sixteen lines of the play, including this line.
Rather, Dionysius is praising the king for upholding the virtue of swfrosu/nh without reference to his wife. 110. 1. 111. On this strategy for composing a prooi/mion, see Rufus of Perinthus, Rhet. 400, 14–19). 112. On the purpose of a prooi/mion, see Quintilian, Inst. 5; Rufus of Perinthus, Rhet. 399, 17–400, 3); and Anon. Seg. 5 (Dilts and Kennedy, Two Greek Rhetorical Treatises, 2). For full discussion of the prooi/mion, see Quintilian, Inst. 1–79. For the captatio benevolentiae, see Bruce Winter, “The Importance of the Captatio Benevolentiae in the Speeches of Tertullus and Paul in Acts,” JTS 42 (1991): 505–31, esp.