By et al Jo-Ann A. Brant (Editor)
The essays during this quantity research the connection among historic fiction within the Greco-Roman global and early Jewish and Christian narratives. they give thought to how these narratives imitated or exploited conventions of fiction to provide types 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 various assortment unearths and examines familiar concerns and syntheses within the making: the pervasive use and subversive strength of imitation, the excellence among fiction and historical past, and using historical past within the expression of id.
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Additional resources for Ancient Fiction: The Matrix of Early Christian And Jewish Narrative (Symposium Series)
8 (Walz, 1:236, 1–16). 86. See Nicolaus, Progymn. 10 (Felten, 66, 9–15); cf. Aphthonius, Progymn. 11 (Rabe, 35, 12–13). 87. See Aphthonius, Progymn. 11 (Rabe, 35, 15 – 36, 20); for English translation, see Kennedy, Progymnasmata, 116–17. 88. 2–5. 89. 5–6. 90. 1–5. 94 Chariton is likewise aware of the distinction between h)qopoii/ai that are a(plai= and those that are diplai=. 97 Three examples will show that Chariton has followed the temporal structure of an h)qopoii/a as well as an appropriate style.
Indeed, on reading through the novel I have identified twenty-four occasions where Chaereas, Callirhoe, and others respond to the trials and hardships of their lives by means of an h)qopoii/a. Once identified, these h)qopoii/ai can be classified and analyzed in terms of their conformity to the prescribed temporal structure and stylistic suggestions. Not surprisingly, paqhtikai\ h)qopoii/ai outnumber the h)qikai/, fifteen to nine (though some of the latter might be paqhtikai/, the decision not always being obvious).
6–13). 1–10). 108 For example, Dionysius’s prooi/mion is as follows: I am grateful to you, O King, for the honor which you have shown me, the virtue of self-control,109 and the marriages of all. For you have not allowed a private citizen to be plotted against by a public official. 110 This prooi/mion prompts several rhetorical observations. 113 107. See Quintilian, Inst. 57. 108. For analysis of this speech into its parts, see Hock, “Rhetoric of Romance,” 463. 109. By my translation I reject the emendation proposed by John Jackson (see “The Greek Novelists,” CQ 29 : 52–57, esp.