Download Saints and Symposiasts: The Literature of Food and the by Jason König PDF

By Jason König

Greek traditions of writing approximately foodstuff and the symposium had an extended and wealthy afterlife within the first to 5th centuries CE, in either Greco-Roman and early Christian tradition. This e-book presents an account of the heritage of the table-talk culture, derived from Plato's Symposium and different classical texts, focusing between different writers on Plutarch, Athenaeus, Methodius and Macrobius. It additionally offers with the illustration of transgressive, degraded, eccentric varieties of consuming and ingesting in Greco-Roman and early Christian prose narrative texts, focusing particularly at the Letters of Alciphron, the Greek and Roman novels, specially Apuleius, the Apocryphal Acts of the Apostles and the early saints' lives. It argues that writing approximately intake and dialog persisted to topic: those works communicated certain rules approximately how one can speak and the way to imagine, unique types of the connection among previous and current, precise and sometimes destabilising visions of identification and holiness.

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For both Gellius and Plutarch, then, the harmonious blending of Greek and Roman conviviality, or Greek and Roman learning, is presented as a commonplace occurrence; but in neither case are the differences between the two cultures elided entirely. conclusion In summary: what emerges most strikingly from this brief survey of ancient conviviality is the resilience and adaptability of the symposium, both as institution and, especially, as literary form. In neither case was there unthinking continuity with the past: new kinds of social interaction and new ways of writing were constantly being projected on to old frameworks.

3 Sosius 1 2 3 For text of Plutarch’s Sympotic Questions, see the three volumes in the Bud´e series (Fuhrmann (1972) and (1978); Frazier and Sirinelli (1996)); English translation in the Loeb Classical Library series (Plutarch, Moralia, volumes viii and ix); commentary in Teodorsson (1989–96); also Scarcella (1998) on Book 1 and (2001) on Book 4; Chirico (2001) on Book 3; Caiazza (2001) on Book 2. For text and commentary (also Italian translation) of Athenaeus’ Deipnosophists, see Canfora (2001), whose text I follow here; and for text and translation, see Olson (2006–11), replacing Gulick (1927–41) in the Loeb Classical Library series.

Knowledge in action Plutarch and Athenaeus are thus in some ways very different from each other. Can we nevertheless generalise about the appeal of sympotic miscellanism in the Roman world from these two texts? 222a; Whitmarsh (2007) 46. For further discussion of this passage, with special reference to the relation between text and feast as a guiding metaphor for the work, see Lukinovich (1990) and Romeri (2002) 253–67; however, see also Hansen (2005), who argues that many modern commentators have overstressed the degree to which Athenaeus presents this as the account of a single banquet.

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