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

By Jo-Ann A. Brant

The essays during this quantity learn the connection among old fiction within the Greco-Roman international and early Jewish and Christian narratives. they give thought to how these narratives imitated or exploited conventions of fiction to provide varieties of literature that expressed new rules or formed neighborhood id in the moving social and political climates in their personal societies. significant authors and texts surveyed comprise 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 finds and examines popular concerns and syntheses within the making: the pervasive use and subversive energy of imitation, the excellence among fiction and background, and using historical past within the expression of identification.

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See Alan Booth, “Elementary and Secondary Education in the Roman Empire,” Florilegium 1 (1979): 1–14; Raffaella Cribiore, Writing, Teachers, and Students in Graeco-Roman Egypt (ASP 36; Atlanta: Scholars Press, 1996); and Teresa Morgan, Literate Education in the Hellenistic and Roman Worlds (New York: Cambridge University Press, 1998). Cribiore has incorporated her earlier work as well as treated education more comprehensively in her Gymnastics of the Mind: Greek Education in Hellenistic and Roman Egypt (Princeton: Princeton University Press, 2001).

See Dio Chrysostom, Orat. 8. 50. Later references to letter writing, brief to be sure, appear in the context of one of the progymnasmata, namely, h)qopoii/a, which is an exercise of the tertiary curriculum (see Theon, Progymn. , Osanbrück: Zeller, 1968], 1:235, 19–236, 1; and Nicolaus, Progymn. , Nicolai Progymnasmata [Rhetores Graeci 11; Leipzig: Teubner, 1913], 67, 2–5). 51. See Cribiore, Gymnastics of the Mind, 215–19. 52. See Cribiore, Gymnastics of the Mind, 86. Cribiore’s lengthy discussion of women and education, including papyrus letters written by women, is well worth reading (Gymnastics of the Mind, 74–101).

On this little-known late second-century Sophist, whose full name was T. Claudius Rufus, see Philostratus, Vit. soph. 597–98; and Walter Ameling, “Der Sophist Rufus,” Epigraphica Anatolica 6 (1985): 27–33. 8). 61 Though not as pervasive in Chariton’s novel as Homer, these historians do appear at several points in the narrative. 1: cune/graya). 65 In any case, Chariton clearly had read Xenophon’s Cyropaedia. 3: e)lei/beto de\ au)th~| ta\ da/krua kata\ tw~n pareiw~n. Elsewhere Chariton clearly models his language on Xenophon66 60.

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