Classical Literature and Society – serie

In "Propertius: Poet of Love and Leisure", Alison Keith explores Propertius' elegiac poetry in the context of early imperial Roman society. Examining a variety of themes associated with both Propertian poetics (such genre theory, poetic models, the girlfriend, the rival) and the poet's social context within the early Augustan principate (such as Roman imperialism, the elite male cursus honorum, Augustus' building projects) she offers a synthetic overview of Propertius' achievement in his four books of elegies. She considers the neglected relationship of rhetoric to Propertian elegiac poetics, as well as Propertius' debt to the classical literary tradition, and she explores themes in the corpus that reflect the Augustan imperial context in which Propertius lived and wrote.Arguing for neither a pro- nor an anti-Augustanism on display in Propertian elegy, Keith brings to light the multiple ways in which Roman imperial rule, the new pax Augusta, and new forms of elite Roman political competition intersect in and inform Propertius' poetry.The volume aims to contribute to our understanding of both Latin literature and Augustan culture its sustained exploration of refractions of the Roman 'imperialist enterprise' in Propertius' elegiac poetry.

"Classics and the Bible" looks at story-patterns and themes which Greek and Latin literature shares with the Hebrew scriptures and the New Testament. Direct influence or a common source can explain some similarities, but uncannily parallel plots and forms of expression seem more often to occur independently. Classical and biblical texts constantly illuminate each other. Hospitality and recognition are central themes in both traditions, and also metaphors about the relation between them. Classical and biblical authors alike tell stories which need to be read in the light of other stories. The relation between the present and the heroic past is crucial to both traditions, and both raise fundamental questions about the relation of text and reader. The first three chapters consider the subject from the classical side: Homer, the Greek tragedians and Plato, and Virgil; the fourth turns to the New Testament; and the fifth to aspects of later reception. Readers should ideally be equipped with a Bible, English translations of a few major classical authors, and an open mind.

In this book, Maria Pretzler combines a thorough introduction to Pausanias with exciting new perspectives. She considers the process and influences that shaped the "Periegesis", and maps out its literary and cultural context. Pausanias' text records contemporary interpretations of monuments and traditions, and is concerned with the identity and history of Greece, issues that were crucial concerns for Greeks under Roman rule. Parallels with various texts of the period offer insights into Pausanias' attitudes as well as illustrating important aspects of Second Sophistic culture. A discussion of Greek texts that deal with fictional or actual travel experiences provides a background for a detailed study of the Periegesis as travel literature. Pausanias' treatment of geography and his descriptions of landscapes, cities and artworks are considered in detail, and there is also a study of his methods as a historian. The final chapters deal with Pausanias' impact on modern approaches to Greece and ancient Greek culture.

This book offers a survey of the teachings of, and relations between, four leading figures in third-century Platonism: Longinus, Plotinus, Porphyry and Iamblichus. It documents and explains the coalescence of Aristotelian and Platonic elements in the Platonic tradition before the 3rd century, considers the effect of the new political environment on these thinkers, and argues that the antagonistic interests of the two older men (Longinus and Plotinus) were combined in the work of the two younger figures (Porphyry and Iamblichus) without sacrifice of coherence, rationality or fidelity to Plato. The authorship of the treatise on the sublime, the question of mysticism in Plotinus and the relation of Neoplatonism to ancient Christianity are among the topics discussed.

Traditional and still prevalent accounts of late antique literature draw a clear distinction between ‘pagan’ and ‘Christian’ forms of poetry: whereas Christian poetry is taken seriously in terms its contribution to culture and society at large, so-called pagan or secular poetry is largely ignored, as though it has no meaningful part to play within the late antique world. The Myth of Paganism sets out to deconstruct this view of two contrasting poetic traditions and proposes in its place a new integrated model for the understanding of late antique poetry. As the book argues, the poet of Christ and the poet of the Muses were drawn together into an active, often provocative, dialogue about the relationship between Christianity and the Classical tradition and, ultimately, about the meaning of late antiquity itself. An analysis of the poetry of Nonnus of Panopolis, author of both a ‘pagan’ epic about Dionysus and a Christian translation of St John’s Gospel, helps to illustrate this complex dialectic between pagan and Christian voices.

The publishing of Roman books has long and often been misrepresented by false analogies with modern publishing. This comprehensive new study examines, by appeal to what Roman authors themselves tell us, both the raw materials and aesthetic criteria of the Roman book (a papyrus scroll) and the process of literary composition. What was the 'scribal art' of the time? What was the role of bookshops and libraries? What control did an author have over his creation? How were new books received and used by readers? To answer these questions Roman publishing is placed firmly in the context of a society that, despite the omnipresence of writing, was still predominantly oral. This context helps to explain how some books and authors became politically dangerous, and how the Roman book could be both a cultural icon and integral part of the self-definition of Rome's governing elite and a direct contributor to popular culture through the mass medium of the Roman theatre.

This new study of Menander casts fresh light not only on the techniques of the playwright but also on the literary and historical contexts of the plays. Menander (342/1-292/1 BCE) wrote over a hundred popular comedies, several of which were adapted by Plautus and Terence. Through them, he was a major influence on Shakespeare and Molière. However, his work survived only in excerpts and quotation until some significant texts reappeared in the nineteenth and twentieth centuries on papyrus. The mystery of their loss and rediscovery has raised key questions surrounding the transmission of these and other Greek texts. Theatrical masks from the fourth century BCE discovered on the island of Lipari now also provide important material with which this book examines how the plays were originally performed.A detailed investigation of their historical setting is offered which engages with recent debates on the importance of social status and citizenship in Menander’s plays. The techniques of characterization are also examined, with particular focus on women, slaves and power relationships in his Epitrepontes. It appears that the audience was invited, sometimes subversively, behind the mask of this sophisticated comedy to discover that people do not always conform to literary expectations and social norms.

Cosmological narratives like the creation story in the book of Genesis or the modern Big Bang are popularly understood to be descriptions of how the universe was created. However, cosmologies also say a great deal more. Indeed, the majority of cosmologies, ancient and modern, explore not simply how the world was made but how humans relate to their surrounding environment and the often thin line which separates humans from gods and animals. Combining approaches from classical studies, anthropology, and philosophy, this book studies three competing cosmologies of the early Greek world: Hesiod’s Theogony; the Orphic Derveni Theogony; and Protagoras’ creation myth in Plato’s eponymous dialogue. Although all three cosmologies are part of a single mythic tradition and feature a number of similar events and characters, Olaf Almqvist argues they offer very different answers to an ongoing debate on what it is to be human. Engaging closely with the ontological turn in anthropology and in particular with the work of Philippe Descola, this book outlines three key sets of ontological assumptions – analogism, pantheism, and naturalism – found in early Greek literature and explores how these competing ontological assumptions result in contrasting attitudes to rituals such as prayer and sacrifice.

Cosmological narratives like the creation story in the book of Genesis or the modern Big Bang are popularly understood to be descriptions of how the universe was created. However, cosmologies also say a great deal more. Indeed, the majority of cosmologies, ancient and modern, explore not simply how the world was made but how humans relate to their surrounding environment and the often thin line which separates humans from gods and animals. Combining approaches from classical studies, anthropology, and philosophy, this book studies three competing cosmologies of the early Greek world: Hesiod''s Theogony; the Orphic Derveni Theogony; and Protagoras'' creation myth in Plato''s eponymous dialogue. Although all three cosmologies are part of a single mythic tradition and feature a number of similar events and characters, Olaf Almqvist argues they offer very different answers to an ongoing debate on what it is to be human. Engaging closely with the ontological turn in anthropology and in particular with the work of Philippe Descola, this book outlines three key sets of ontological assumptions – analogism, pantheism, and naturalism – found in early Greek literature and explores how these competing ontological assumptions result in contrasting attitudes to rituals such as prayer and sacrifice.

Cosmological narratives like the creation story in the book of Genesis or the modern Big Bang are popularly understood to be descriptions of how the universe was created. However, cosmologies also say a great deal more. Indeed, the majority of cosmologies, ancient and modern, explore not simply how the world was made but how humans relate to their surrounding environment and the often thin line which separates humans from gods and animals. Combining approaches from classical studies, anthropology, and philosophy, this book studies three competing cosmologies of the early Greek world: Hesiod''s Theogony; the Orphic Derveni Theogony; and Protagoras'' creation myth in Plato''s eponymous dialogue. Although all three cosmologies are part of a single mythic tradition and feature a number of similar events and characters, Olaf Almqvist argues they offer very different answers to an ongoing debate on what it is to be human. Engaging closely with the ontological turn in anthropology and in particular with the work of Philippe Descola, this book outlines three key sets of ontological assumptions – analogism, pantheism, and naturalism – found in early Greek literature and explores how these competing ontological assumptions result in contrasting attitudes to rituals such as prayer and sacrifice.

Cosmological narratives like the creation story in the book of Genesis or the modern Big Bang are popularly understood to be descriptions of how the universe was created. However, cosmologies also say a great deal more. Indeed, the majority of cosmologies, ancient and modern, explore not simply how the world was made but how humans relate to their surrounding environment and the often thin line which separates humans from gods and animals. Combining approaches from classical studies, anthropology, and philosophy, this book studies three competing cosmologies of the early Greek world: Hesiod’s Theogony; the Orphic Derveni Theogony; and Protagoras’ creation myth in Plato’s eponymous dialogue. Although all three cosmologies are part of a single mythic tradition and feature a number of similar events and characters, Olaf Almqvist argues they offer very different answers to an ongoing debate on what it is to be human. Engaging closely with the ontological turn in anthropology and in particular with the work of Philippe Descola, this book outlines three key sets of ontological assumptions – analogism, pantheism, and naturalism – found in early Greek literature and explores how these competing ontological assumptions result in contrasting attitudes to rituals such as prayer and sacrifice.

Presenting a new approach to Euripides’ plays, this book explores the playwright’s ancient tragedies in relation to quotation culture. Treating extant works and lost works side-by-side, Matthew Wright presents a selective survey of ways in which Euripidean tragedy was quoted within antiquity, both in social contexts (on the comic stage, at symposia, in law courts, in education) and in different literary genres (drama, biography, oratory, philosophy, literary scholarship, history and anthologies). There is also a discussion of the connection between quotability and classic status, where Wright asks what quotations can tell us about ancient reading habits. The implication is that Euripides actively participated in quotation culture by deliberately making certain portions of his plays stand out as especially quotable.Within classical antiquity, Euripides was the most widely quoted author apart from Homer. His plays are full of ‘quotable quotes’, which were repeated so often that they acquired a life of their own. Hundreds of famous verses from Euripidean drama circulated widely within the ancient world, even after the plays in which they originally featured became forgotten or vanished completely. Indeed, the majority of Euripides’ tragedies now survive only in the form of scattered quotations, otherwise known to us as ‘fragments’. It is this corpus of fragmentary quotations, along with his extant plays, that makes Euripides such an interesting case study in the world of quotation culture. This book is the first of its kind to understand Euripides’ work through this lens, as well as opening up quotation culture as a major theme of interest within classical scholarship.

Presenting a new approach to Euripides'' plays, this book explores the playwright''s ancient tragedies in relation to quotation culture. Treating extant works and lost works side-by-side, Matthew Wright presents a selective survey of ways in which Euripidean tragedy was quoted within antiquity, both in social contexts (on the comic stage, at symposia, in law courts, in education) and in different literary genres (drama, biography, oratory, philosophy, literary scholarship, history and anthologies). There is also a discussion of the connection between quotability and classic status, where Wright asks what quotations can tell us about ancient reading habits. The implication is that Euripides actively participated in quotation culture by deliberately making certain portions of his plays stand out as especially quotable. Within classical antiquity, Euripides was the most widely quoted author apart from Homer. His plays are full of ''quotable quotes'', which were repeated so often that they acquired a life of their own. Hundreds of famous verses from Euripidean drama circulated widely within the ancient world, even after the plays in which they originally featured became forgotten or vanished completely. Indeed, the majority of Euripides'' tragedies now survive only in the form of scattered quotations, otherwise known to us as ''fragments''. It is this corpus of fragmentary quotations, along with his extant plays, that makes Euripides such an interesting case study in the world of quotation culture. This book is the first of its kind to understand Euripides'' work through this lens, as well as opening up quotation culture as a major theme of interest within classical scholarship.

Presenting a new approach to Euripides'' plays, this book explores the playwright''s ancient tragedies in relation to quotation culture. Treating extant works and lost works side-by-side, Matthew Wright presents a selective survey of ways in which Euripidean tragedy was quoted within antiquity, both in social contexts (on the comic stage, at symposia, in law courts, in education) and in different literary genres (drama, biography, oratory, philosophy, literary scholarship, history and anthologies). There is also a discussion of the connection between quotability and classic status, where Wright asks what quotations can tell us about ancient reading habits. The implication is that Euripides actively participated in quotation culture by deliberately making certain portions of his plays stand out as especially quotable. Within classical antiquity, Euripides was the most widely quoted author apart from Homer. His plays are full of ''quotable quotes'', which were repeated so often that they acquired a life of their own. Hundreds of famous verses from Euripidean drama circulated widely within the ancient world, even after the plays in which they originally featured became forgotten or vanished completely. Indeed, the majority of Euripides'' tragedies now survive only in the form of scattered quotations, otherwise known to us as ''fragments''. It is this corpus of fragmentary quotations, along with his extant plays, that makes Euripides such an interesting case study in the world of quotation culture. This book is the first of its kind to understand Euripides'' work through this lens, as well as opening up quotation culture as a major theme of interest within classical scholarship.

Presenting a new approach to Euripides’ plays, this book explores the playwright’s ancient tragedies in relation to quotation culture. Treating extant works and lost works side-by-side, Matthew Wright presents a selective survey of ways in which Euripidean tragedy was quoted within antiquity, both in social contexts (on the comic stage, at symposia, in law courts, in education) and in different literary genres (drama, biography, oratory, philosophy, literary scholarship, history and anthologies). There is also a discussion of the connection between quotability and classic status, where Wright asks what quotations can tell us about ancient reading habits. The implication is that Euripides actively participated in quotation culture by deliberately making certain portions of his plays stand out as especially quotable.Within classical antiquity, Euripides was the most widely quoted author apart from Homer. His plays are full of ‘quotable quotes’, which were repeated so often that they acquired a life of their own. Hundreds of famous verses from Euripidean drama circulated widely within the ancient world, even after the plays in which they originally featured became forgotten or vanished completely. Indeed, the majority of Euripides’ tragedies now survive only in the form of scattered quotations, otherwise known to us as ‘fragments’. It is this corpus of fragmentary quotations, along with his extant plays, that makes Euripides such an interesting case study in the world of quotation culture. This book is the first of its kind to understand Euripides’ work through this lens, as well as opening up quotation culture as a major theme of interest within classical scholarship.

Traditional and still prevalent accounts of late antique literature draw a clear distinction between ''pagan'' and ''Christian'' forms of poetry: whereas Christian poetry is taken seriously in terms its contribution to culture and society at large, so-called pagan or secular poetry is largely ignored, as though it has no meaningful part to play within the late antique world. The Myth of Paganism sets out to deconstruct this view of two contrasting poetic traditions and proposes in its place a new integrated model for the understanding of late antique poetry. As the book argues, the poet of Christ and the poet of the Muses were drawn together into an active, often provocative, dialogue about the relationship between Christianity and the Classical tradition and, ultimately, about the meaning of late antiquity itself. An analysis of the poetry of Nonnus of Panopolis, author of both a ''pagan'' epic about Dionysus and a Christian translation of St John''s Gospel, helps to illustrate this complex dialectic between pagan and Christian voices.

Traditional and still prevalent accounts of late antique literature draw a clear distinction between ''pagan'' and ''Christian'' forms of poetry: whereas Christian poetry is taken seriously in terms its contribution to culture and society at large, so-called pagan or secular poetry is largely ignored, as though it has no meaningful part to play within the late antique world. The Myth of Paganism sets out to deconstruct this view of two contrasting poetic traditions and proposes in its place a new integrated model for the understanding of late antique poetry. As the book argues, the poet of Christ and the poet of the Muses were drawn together into an active, often provocative, dialogue about the relationship between Christianity and the Classical tradition and, ultimately, about the meaning of late antiquity itself. An analysis of the poetry of Nonnus of Panopolis, author of both a ''pagan'' epic about Dionysus and a Christian translation of St John''s Gospel, helps to illustrate this complex dialectic between pagan and Christian voices.

This new study of Menander casts fresh light not only on the techniques of the playwright but also on the literary and historical contexts of the plays. Menander (342/1-292/1 BCE) wrote over a hundred popular comedies, several of which were adapted by Plautus and Terence. Through them, he was a major influence on Shakespeare and Molière. However, his work survived only in excerpts and quotation until some significant texts reappeared in the nineteenth and twentieth centuries on papyrus. The mystery of their loss and rediscovery has raised key questions surrounding the transmission of these and other Greek texts. Theatrical masks from the fourth century BCE discovered on the island of Lipari now also provide important material with which this book examines how the plays were originally performed. A detailed investigation of their historical setting is offered which engages with recent debates on the importance of social status and citizenship in Menander''s plays. The techniques of characterization are also examined, with particular focus on women, slaves and power relationships in his Epitrepontes. It appears that the audience was invited, sometimes subversively, behind the mask of this sophisticated comedy to discover that people do not always conform to literary expectations and social norms.

This new study of Menander casts fresh light not only on the techniques of the playwright but also on the literary and historical contexts of the plays. Menander (342/1-292/1 BCE) wrote over a hundred popular comedies, several of which were adapted by Plautus and Terence. Through them, he was a major influence on Shakespeare and Molière. However, his work survived only in excerpts and quotation until some significant texts reappeared in the nineteenth and twentieth centuries on papyrus. The mystery of their loss and rediscovery has raised key questions surrounding the transmission of these and other Greek texts. Theatrical masks from the fourth century BCE discovered on the island of Lipari now also provide important material with which this book examines how the plays were originally performed. A detailed investigation of their historical setting is offered which engages with recent debates on the importance of social status and citizenship in Menander''s plays. The techniques of characterization are also examined, with particular focus on women, slaves and power relationships in his Epitrepontes. It appears that the audience was invited, sometimes subversively, behind the mask of this sophisticated comedy to discover that people do not always conform to literary expectations and social norms.

This new study of Menander casts fresh light not only on the techniques of the playwright but also on the literary and historical contexts of the plays. Menander (342/1-292/1 BCE) wrote over a hundred popular comedies, several of which were adapted by Plautus and Terence. Through them, he was a major influence on Shakespeare and Molière. However, his work survived only in excerpts and quotation until some significant texts reappeared in the nineteenth and twentieth centuries on papyrus. The mystery of their loss and rediscovery has raised key questions surrounding the transmission of these and other Greek texts. Theatrical masks from the fourth century BCE discovered on the island of Lipari now also provide important material with which this book examines how the plays were originally performed.A detailed investigation of their historical setting is offered which engages with recent debates on the importance of social status and citizenship in Menander’s plays. The techniques of characterization are also examined, with particular focus on women, slaves and power relationships in his Epitrepontes. It appears that the audience was invited, sometimes subversively, behind the mask of this sophisticated comedy to discover that people do not always conform to literary expectations and social norms.

This book offers a new approach to the study of Homeric epic by combining ancient Greek perceptions of Homer with up-to-date scholarship on traditional poetry. Part I argues that, in the archaic period, the Greeks saw the lliad and Odyssey neither as literary works in the modern sense nor as the products of oral poetry. Instead, they regarded them as belonging to a much wider history of the divine cosmos, whose structures and themes are reflected in the resonant patterns of Homer''s traditional language and narrative techniques. Part II illustrates this claim by looking at some central aspects of the Homeric poems: the gods and fate, gender and society, death, fame and poetry. Each section shows how the patterns and preoccupations of Homeric storytelling reflect a historical vision that encompasses the making of the universe, from its beginnings when Heaven mated with Earth, to the present day.

This book offers a new approach to the study of Homeric epic by combining ancient Greek perceptions of Homer with up-to-date scholarship on traditional poetry. Part I argues that, in the archaic period, the Greeks saw the lliad and Odyssey neither as literary works in the modern sense nor as the products of oral poetry. Instead, they regarded them as belonging to a much wider history of the divine cosmos, whose structures and themes are reflected in the resonant patterns of Homer''s traditional language and narrative techniques. Part II illustrates this claim by looking at some central aspects of the Homeric poems: the gods and fate, gender and society, death, fame and poetry. Each section shows how the patterns and preoccupations of Homeric storytelling reflect a historical vision that encompasses the making of the universe, from its beginnings when Heaven mated with Earth, to the present day.

The publishing of Roman books has long and often been misrepresented by false analogies with modern publishing. This comprehensive new study examines, by appeal to what Roman authors themselves tell us, both the raw materials and aesthetic criteria of the Roman book (a papyrus scroll) and the process of literary composition. What was the ''scribal art'' of the time? What was the role of bookshops and libraries? What control did an author have over his creation? How were new books received and used by readers? To answer these questions Roman publishing is placed firmly in the context of a society that, despite the omnipresence of writing, was still predominantly oral. This context helps to explain how some books and authors became politically dangerous, and how the Roman book could be both a cultural icon and integral part of the self-definition of Rome''s governing elite and a direct contributor to popular culture through the mass medium of the Roman theatre.

The publishing of Roman books has long and often been misrepresented by false analogies with modern publishing. This comprehensive new study examines, by appeal to what Roman authors themselves tell us, both the raw materials and aesthetic criteria of the Roman book (a papyrus scroll) and the process of literary composition. What was the ''scribal art'' of the time? What was the role of bookshops and libraries? What control did an author have over his creation? How were new books received and used by readers? To answer these questions Roman publishing is placed firmly in the context of a society that, despite the omnipresence of writing, was still predominantly oral. This context helps to explain how some books and authors became politically dangerous, and how the Roman book could be both a cultural icon and integral part of the self-definition of Rome''s governing elite and a direct contributor to popular culture through the mass medium of the Roman theatre.

In Propertius: Poet of Love and Leisure, Alison Keith explores Propertius'' elegiac poetry in the context of early imperial Roman society. Examining a variety of themes associated with both Propertian poetics (such genre theory, poetic models, the girlfriend, the rival) and the poet''s social context within the early Augustan principate (such as Roman imperialism, the elite male cursus honorum, Augustus'' building projects) she offers a synthetic overview of Propertius'' achievement in his four books of elegies. She considers the neglected relationship of rhetoric to Propertian elegiac poetics, as well as Propertius'' debt to the classical literary tradition, and she explores themes in the corpus that reflect the Augustan imperial context in which Propertius lived and wrote. Arguing for neither a pro- nor an anti-Augustanism on display in Propertian elegy, Keith brings to light the multiple ways in which Roman imperial rule, the new pax Augusta, and new forms of elite Roman political competition intersect in and inform Propertius'' poetry. The volume aims to contribute to our understanding of both Latin literature and Augustan culture its sustained exploration of refractions of the Roman ''imperialist enterprise'' in Propertius'' elegiac poetry.

In this book, Maria Pretzler combines a thorough introduction to Pausanias with exciting new perspectives. She considers the process and influences that shaped the "Periegesis", and maps out its literary and cultural context. Pausanias'' text records contemporary interpretations of monuments and traditions, and is concerned with the identity and history of Greece, issues that were crucial concerns for Greeks under Roman rule. Parallels with various texts of the period offer insights into Pausanias'' attitudes as well as illustrating important aspects of Second Sophistic culture. A discussion of Greek texts that deal with fictional or actual travel experiences provides a background for a detailed study of the Periegesis as travel literature. Pausanias'' treatment of geography and his descriptions of landscapes, cities and artworks are considered in detail, and there is also a study of his methods as a historian. The final chapters deal with Pausanias'' impact on modern approaches to Greece and ancient Greek culture.

In this book, Maria Pretzler combines a thorough introduction to Pausanias with exciting new perspectives. She considers the process and influences that shaped the "Periegesis", and maps out its literary and cultural context. Pausanias'' text records contemporary interpretations of monuments and traditions, and is concerned with the identity and history of Greece, issues that were crucial concerns for Greeks under Roman rule. Parallels with various texts of the period offer insights into Pausanias'' attitudes as well as illustrating important aspects of Second Sophistic culture. A discussion of Greek texts that deal with fictional or actual travel experiences provides a background for a detailed study of the Periegesis as travel literature. Pausanias'' treatment of geography and his descriptions of landscapes, cities and artworks are considered in detail, and there is also a study of his methods as a historian. The final chapters deal with Pausanias'' impact on modern approaches to Greece and ancient Greek culture.

While claiming to stand outside literature altogether, Roman verse satire was the most aggressively literary of Roman genres, Juvenal''s particularly so. In the opening lines of the corpus, his performance creates an arena in which the various genres of his Graeco-Roman cultural inheritance jostle to be heard, and are suppressed by his own generic identity. Juvenal and the Satiric Genre considers the fluid nature of the generic field, and how Juvenal comes out of and fits into it. Specifically, it measures his use of names, his ambiguous and sometimes hostile relations with other genres, especially the queen of genres, epic, against his inherited and stated aim (of criticizing malefactors by name), and considers how the aspect of performance impinges on his multi-faceted satiric voice. This challenging series considers Greek and Roman literature primarily in relation to genre and theme. It also aims to place writer and original addressee in their social context. The series will appeal to both scholar and student, and to anyone interested in our classical inheritance.