Ancient Fiction: The Matrix of Early Christian And Jewish by Jo-Ann A. Brant

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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 supply kinds of literature that expressed new rules or formed neighborhood identification in the moving 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 different assortment unearths and examines usual matters and syntheses within the making: the pervasive use and subversive strength of imitation, the excellence among fiction and heritage, and using heritage within the expression of id.

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Od. 1 (cf. Od. 34). 46. , Il. 55) and “fair ankled” Leucothea (Od. 333) or Hebe (Od. 603). 47. 9, all citing the Homeric tag e1nqen e9lw/n (Od. 11, which cite the tag ou)p / w pa~n ei)r/ hto e)p / oj (Od. 11). On Chariton’s use of Homer, see also Papanikolaou, Chariton-Studien, 14–16. 48 And yet, Chariton’s familiarity probably goes well beyond that gained in school. 8). 53 Accordingly, skill at public speaking was the goal at this stage, but before “acquiring the wings of eloquence,” to use Cribiore’s apt phrase,54 students—who 48.

Secondly, from what we know about the educational curriculum it is clear that Chariton’s description of his characters’ education is accurate. 1–10). 4). Lastly, Chariton’s placement of educated men and women in the full context of early imperial social and intellectual life allows us to get a sense of the functions of paidei/a. 10). On the other hand, Chariton often draws attention to his characters’ paidei/a functioning in a way not mentioned by scholars, namely paidei/a as the best means to assure appropriate behavior, or virtue, in all manner of situations.

61. 73; and Dio Chrysostom, Orat. 10. 62. 1, where the words a#paj a)n/ emoj . . 1. 63. 2. 64. 85. 65. See Dio Chrysostom, Orat. 14–17. Cf. 82–83 (though Xenophon is regarded here as a philosopher). 66. pratte ta\ kekeleusme/na; cf. Xenophon, Cyr. , Cyr. 5: e)n e)kei/nw| tw~| a)dihgh/tw|; cf. Cyr. 32: e)n de\ tw~| a)dihgh/tw| tou/tw| tara/xw|. 7; cf. Cyr. 6; cf. Cyr. 2; cf. Cyr. 68 Chariton drew, for example, on Demosthenes’ De corona, in particular the sentence e(spe/ra me\n ga\r h}n, h{ke d )ag ) ge/llwn tij w(j, or “for it was evening, and someone came reporting that.

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