Satyricon's Cena Trimalcionis - Gospel Parallels Essay and Table (original) (raw)
Related papers
Satyricon Cena Gospel Parallels Essay and Table
Examining allusions to Christian literature and Flavian Era texts in the Satyricon's Cena Trimalchionis and insinuations of Christian Cannibalism in fragments of the Satyricon, and a proposal that Titus Petronius Secundus, not Titus Petronius Arbiter, was the author of the Satyricon.
Decent Indecency The 'Roman' Image of 'Greek' Traditions in Petronius's Satyricon
Graeco-Latina Brunensia, 2019
The purpose of this paper is to illustrate how The Pergamene Youth and The Widow of Ephe-sus episodes present a stereotypical negative view of ‚Greek tradition' in Roman culture. This analysis shall show how the narrators of these two Milesian tales entertain while the implicit author connects ethical categories and values to the different levels of the complex narrative structure. The question is not what are the Greeks like, but how the author sees the Greeks. The subject of the current study is thus not the Hellas that is open to historical research, but the ideal of Greek culture that was present in Roman minds.
Zeitschrift für Antikes Christentum, 2023
Eusebius did not represent all heretics in the Ecclesiastical History as equally pernicious. This paper presents close readings of Eusebius' chapters about three relatively benign heretics, namely Tatian (Historia ecclesiastica 4,29), Bardaisan (4,30), and Symmachus (6,17), and I also explore Rhodon (Historia ecclesiastica 5,13), a student of Tatian whom Eusebius never labels a heretic. Three inferences emerge from these readings. First, rather than condemning all heretics as equally demonic, deceitful, morally depraved, and worthless, Eusebius considered some heresies less dangerous than others. Second, Eusebius commended some heretics' useful writings, which in each case Eusebius quotes in his own oeuvre; he thus retained some of Clement's and Origen's openness to heretics' ideas. Third, the case of Rhodon shows that Eusebius assumed no obligation to classify all Christian thinkers as orthodox or heretical: as with Rhodon, Eusebius elides the ecclesiastical status of Tertullian and Ammonius (Historia ecclesiastica 2,2,4; 6,19,9-10), two other Christians of questionable orthodoxy. For Eusebius, in sum, the usefulness of an author's texts sometimes superseded the harm of that author's questionable orthodoxy, especially when that author hailed from a less-harmful heresy or was not clearly a heretic.
In late Roman Egypt, a woman of high-standing named Caesaria engaged in an extensive correspondence with Severus of Antioch, a bishop who had relocated to Egypt in exile. A few complete letters from their correspondence survive, and many fragments are scattered in florilegia, in biblical catenae, and as quotations in other works in a variety of languages. The present paper argues that a reading for the Thursday after Easter found in an Ethiopic homiliary for the season of Pentecost contains three genuine excerpts from their correspondence. These three excerpts discuss the origin of evil and the resurrection of the dead, drawing on both the biblical text as well as the writings of Gregory of Nyssa. Forness, Philip Michael. ‘New Evidence for Severus of Antioch’s Correspondence with the patricia Caesaria (CPG 7071,11): Ethiopic Fragments Related to the Origin of Evil and the Resurrection of the Dead’. Zeitschrift für Antikes Christentum 26, no. 2 (2022): 305–345.