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The Conclusion brings the works chapters into a synthetic discussion of what this book is designed to do: introduce On the Destruction of Jerusalem to contemporary scholarship and point to the ways in which it can enhance our knowledge of historiography, speech-writing, exemplarity, anti-Judaism, Classicism, biblical reception, and Greek-to-Latin literary adaptation in Christian late antiquity.
Chapter 5 explores Pseudo-Hegesippus’ brief yet striking engagement with the ancient Judeo-Christian discourse of martyrdom. It assesses the biblical figures cited in a speech made by the Jewish leader Matthias in De Excidio 5.22, and compares this to the story of the martyr deaths of the Christian apostles Peter and Paul in De Excidio 3.2, to show how De Excidio delegitimates the notion of Jewish martyrdom, implicitly leaving Christians as the only legitimate martyrs of the first century CE.
Chapter 7 analyzes the relatively few passages in De Excidio in which the figure of the Old Testament prophet Elisha shows up, passages that tend to tell much longer stories in which this biblical hero is involved than is true of other Bible figures in De Excidio. The chapter argues that this phenomenon, which I call “extended exemplarity,” also has parallels in ancient Roman literature, and suggests particular interests of the author, as well as exposing specific potentialities of exempla within historical literature generally.
Chapter 8 assesses De Excidio 3.16–17, a set of speeches made after the Battle of Jotapata (66 CE) by Josephus’ Jewish comrades and then by Flavius Josephus, the Jewish general, himself. The chapter shows how Pseudo-Hegesippus articulates and plays with very Roman ideas of death, war, and virtue by inserting biblical exempla into these two speeches, which are radically changed and rewritten from the Greek versions found in Josephus’ Jewish War.
Chapter 2 exposes a subtle yet thoroughgoing aspect of De Excidio’s anti-Jewish rhetoric at the crossroads of language and identity. It shows how Pseudo-Hegesippus creates a conceptual distinction between the Jews (Iudaei), who are ignoble, and their ancient ancestors, the Hebrews (Hebraei), who are noble, as a way of couching the work’s historical narrative within a framework of Christian supersessionism.
Chapter 6 surveys all of the dozen passages in which Pseudo-Hegesippus mentions King David within his narrative. This chapter shows how David is both a classical and a Christian construct within De Excidio and explores the many semantic and rhetorical functions that David performs within the narrative.
Carpe diem – 'eat, drink and be merry, for tomorrow we die!' – is a prominent motif throughout ancient literature and beyond. This is the first book-length examination of its significance and demonstrates that close analysis can make a key contribution to a question that is central to literary studies in and beyond Classics: how can poetry give us the almost magical impression that something is happening here and now? In attempting an answer, Robert Rohland gives equal attention to Greek and Latin texts, as he offers new interpretations of well-known poems from Horace and tackles understudied epigrams. Pairing close readings of ancient texts along with interpretations of other forms of cultural production such as gems, cups, calendars, monuments, and Roman wine labels, this interdisciplinary study transforms our understanding of the motif of carpe diem.
Much of the literary and cultural theory developed throughout the twentieth century relied on modernist texts and artefacts as both example and paradigm. This Dictionary collects, categorises and intersects literary, aesthetic, political and cultural terms that in one way or another came into being through the debates, conflicts, co-operations, experiments – individual and collective – that characterised modernism. In concise entries from international experts, it presents the terms, categories, concepts, tropes, movements, forged through the modernist upheavals (at once aesthetic and political), highlighting their genealogy, their modernist ‘newness’, and their historical longevity.
Pindar's victory songs teem with divinity. By exploring them within the lived religious landscapes of the fifth century BCE, Hanne Eisenfeld demonstrates that they are in fact engaged in theological work. Focusing on a set of mythical figures whose identities blur the boundaries between mortality and immortality (Herakles, the Dioskouroi, Amphiaraos, and Asklepios), she newly interprets the value of immortality in the epinician corpus. Pindar's depiction of these figures responds to and shapes contemporary religious experience and revalues mortality as a prerequisite for the glory found in victory. The book combines close reading and philological analysis with religious historical approaches to Pindar's songs and his world. It highlights the inextricability of Greek literature and Greek religion, and models a novel approach to Greek lyric poetry at the intersection of these fields.
In this volume, Carson Bay focuses on an important but neglected work of Late Antiquity: Pseudo-Hegesippus' On the Destruction of Jerusalem (De Excidio Hierosolymitano), a Latin history of later Second Temple Judaism written during the fourth century CE. Bay explores the presence of so many Old Testament figures in a work that recounts the Roman-Jewish War (66–73 CE) and the destruction of Jerusalem in 70 CE. By applying the lens of Roman exemplarity to Pseudo-Hegesippus, he elucidates new facets of Biblical reception, history-writing, and anti-Judaism in a text from the formative first century of Christian Empire. The author also offers new insights into the Christian historiographical imagination and how Biblical heroes and Classical culture helped Christians to write anti-Jewish history. Revealing novel aspects of the influence of the Classical literary tradition on early Christian texts, this book also newly questions the age-old distinction between the Christian and the Classical (or 'pagan') in the ancient Mediterranean world.