Ancient Biography Research Articles

Mimetic Mediators in Mark: How Graeco-Roman Biographies Use Secondary Characters to Offer Multiple Patterns of Imitation

Can the Markan disciples still be viewed as potential role models for the Gospel audience if Mark’s writing is identified as a biography? This long-standing line of narrative interpretation has recently been rejected as anachronistic by Helen K. Bond, who maintains that in Graeco-Roman biographies, secondary characters are only included for what they bring to the portrait of the protagonist. In response, this paper demonstrates that ancient biographies regularly use followers of their main characters to provide multiple mimetic patterns that clarify, broaden, and mitigate what it means to imitate their heroes. In particular, Mark’s cast of secondary characters offers three alternative patterns of behaviour for potential followers of Jesus: apostles, who emulate his itinerant lifestyle of preaching, healing, and exorcism; hosts, who provide apostles with food and shelter in their homes; and supporters, who serve the movement in other ways in accordance with their abilities and social status.

ПОЕТИЧНИЙ ПРОСТІР ТВОРУ ДІОГЕНА ЛАЕРЦІЯ «ЖИТТЯ ТА ДУМКИ СЛАВНОЗВІСНИХ ФІЛОСОФІВ»

The article examines the poetic component in the discourse of the work of Diogenes Laertius "Life and Thoughts of Famous Philosophers" in the aspect of ancient biography and doxography and in correlation with the cultural and historical realities of ancient Greek panegyrics and invective. The stylistic features of epigrammatic poetry about philosophers are characterized: apotheosis, heroization and glorification or, on the contrary, satire, invective and parody. Panegyristics is embodied in the form of deification, ascension to heaven to the Olympians, invective - in ridiculing human flaws and the shortcomings of philosophers and discrediting their teachings. In the studied epigrams, philosophers, along with prominent historical figures and winners of all-Greek competitions, became objects of public worship for the first time. The poetic works of the philosophers themselves (Solon, Xenophanes, Parmenides, Empedocles, Epicharmus, Plato, Arkesilaus, Cratetus, Bion) are also analyzed. , quotations by various philosophers of ancient Greek poetry, their paraphrases and parodies of famous poets. The poetic discourse is described, presented both in the diachrony of the authors involved by Diogenes, starting from Homer and ending with late Hellenistic epigrammatists (more than 250 poems by 32 well-known and little-known authors), and in their genre diversity (epic, lyric, elegy, tragedy, comedy, canticles, oracles , epigram, epitaph, dialogue-diatribe). The metric schemes of poetic works, both quoted by Diogenes and the author's original poetry (dactylic hexameter, pentameter, logaeds, in particular, Archebulian measure, meliamb, prokeleusmatic, holiamb) are indicated; the source base of poetic works used by Diogenes is indicated, from ancient and Byzantine collections (Palatine Anthology, Planudеa Anthology) to scholarly editions of ancient Greek poetry. The rhetorical devices of the panegyric and much more often mocking epigrams of Diogenes himself, of which there are 52 works, are considered.

Koen De Temmerman (Eds.), The Oxford Handbook of Ancient Biography. Oxford, Oxford University Press 2020

Article Koen De Temmerman (Eds.), The Oxford Handbook of Ancient Biography. Oxford, Oxford University Press 2020 was published on February 1, 2022 in the journal Historische Zeitschrift (volume 314, issue 1).

The Gospel of the Son of God: An Introduction to Matthew

The Gospel of the Son of God: An Introduction to Matthew

The First Biography of Jesus: Genre and Meaning in Mark’s Gospel

The First Biography of Jesus: Genre and Meaning in Mark’s Gospel

Licona, Michael R.: Why are there differences in the Gospels? What we can learn from ancient biography

Licona, Michael R.: Why are there differences in the Gospels? What we can learn from ancient biography

THE FOURTH GOSPEL AND THE MANUFACTURE OF MINDS IN ANCIENT HISTORIOGRAPHY, BIOGRAPHY, ROMANCE, AND DRAMA. By TylerSmith. Biblical Interpretation Series, 173. Leiden, The Netherlands: Brill, 2019. Pp. xiv + 303. Hardback, $140.00.

Religious Studies ReviewVolume 47, Issue 2 p. 231-231 Short Reviews Of Recent Publications: Christian Origins THE FOURTH GOSPEL AND THE MANUFACTURE OF MINDS IN ANCIENT HISTORIOGRAPHY, BIOGRAPHY, ROMANCE, AND DRAMA. By Tyler Smith. Biblical Interpretation Series, 173. Leiden, The Netherlands: Brill, 2019. Pp. xiv + 303. Hardback, $140.00. First published: 08 August 2021 https://doi.org/10.1111/rsr.15253Read the full textAboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL No abstract is available for this article. Volume47, Issue2June 2021Pages 231-231 RelatedInformation

The Woman with No Escape: Operatic Retellings of the Zhu Maichen Story

AbstractThe Zhu Maichen story originates as a case of ‘female-initiated divorce' in an ancient Chinese biography, before later becoming a familiar late imperial narrative. In the last hundred years, it has featured as a prominent part of the narrative heritage available for operatic reworking. The absence of a canonical authorial version gives more space for playwrights and performers to incorporate their current perspectives of gender and sexuality into various renditions. We have seen a continuance of older patterns where the wife is demonised for her desire to divorce, as well as productions tending to reconsider the travails of the wife. The Hokkien-language genre liyuanxi draws on local narrative versions to arrive at a happy ending, enabling Zhu to remarry his wife, while a new jingju (Beijing opera) version at the turn of century even enables the disillusioned wife to liberate herself from the hypocritic Confucian family. Yet in liyuanxi the wife is taken back, having retained chastity during their parting, while in jingju the wife's materialistic motivations led to criticism in the press. The female-initiated divorce thus provides no escape for Zhu Maichen's wife, who is condemned even when tragedy is averted or the narrative’s patriarchal morality subverted.

Reading Luke: A Literary and Theological Commentary by Andrew E. Arterbury

Reviewed by: Reading Luke: A Literary and Theological Commentary by Andrew E. Arterbury Alexey Somov andrew e. arterbury, Reading Luke: A Literary and Theological Commentary (Macon, GA: Smyth & Helwys, 2019). Pp. xiv + 229. Paper $32. Arterbury’s commentary is intended for a broad audience, including scholars, but especially ministers and laypeople. Therefore, although it investigates basic lexical, historical, and critical issues, its principal aim is a literary and theological analysis. The commentary is preceded by an introduction, in which A. discusses Luke’s literary sources; the date and authorship of the Gospel; its intended audience, genre, and methodology, as well as its relation to the Acts of the Apostles. A. basically follows mainstream Lucan scholarship. This helps him to find a balanced approach, which avoids extremes and is suitable for the intended audience. In discussing Luke’s sources, A. makes his audience aware of the Two-Source Hypothesis and Austin Farrer’s theory, but he deliberately does not choose either one as both theories have their advantages and both face challenges. Luke also used his own materials, which [End Page 326] were oral and/or written. A. states that this Gospel was most likely composed between 80 and 100 c.e. Although the identification of the author with a physician and traveling companion of Paul is open to challenge, A. prefers to call the author Luke for convenience’s sake. The evangelist is featured as a well-educated Greek-speaking person of the second Christian generation who is very well versed in the OT. In relation to Acts, A. states that the two texts are not a continuous narrative—Acts is a later sequel to the Gospel. Luke’s intended audience is not a particular church community but a wider network including both Jewish and gentile Christians within the cultural world of the ancient Mediterranean basin, no matter their social status or gender. The genre of the Gospel is a sort of ancient biography revealing Jesus’s character and using his words and deeds to highlight his public accomplishments. A.’s methodology is a literary and theological reading of the final form of the text. He uses the English text from the NRSV and sometimes includes the transliterated Greek terms from Nestle-Aland28/UBS4. A. mostly relies on other commentaries and monographs on Luke but also uses his own Entertaining Angels: Early Christian Hospitality in Its Mediterranean Setting (New Testament Monographs 8; Sheffield: Sheffield Phoenix, 2005) and several articles (see pp. 223–29). The commentary is divided into four main sections: a proper beginning (1:1–4:13); Jesus’s Galilean ministry (4:14–9:50), Jesus’s journey to Jerusalem (9:51–19:44), and Jesus in Jerusalem (19:45–24:53). Each section has subdivisions, including a short introductory summary discussing the pericopes in both their immediate and wider contexts and a more detailed analysis of shorter passages. In his exposition, A. expertly demonstrates how skillfully, from a literary and theological point of view, Luke compiles the episodes. For instance, Lucan literary talent is apparent in how he compares John and Jesus: he uses the rhetorical technique of synkrisis to demonstrate the superiority of Jesus to John in chaps. 1–3. Further, A. shows how Luke makes the episodes literarily consistent. To give a brief example, Luke 17:20–18:8 is composed of three shorter passages (17:20–21; 17:22–37; 18:1–8) which shape Jesus’s answer to the Pharisees’ question in 17:20 about the coming of the kingdom of God. In addition, Luke in a masterly way deploys his text intertextually to echo other biblical passages (e.g., Luke 18:27 and Gen 18:14 [p.147]). Arterbury’s style is engaging and interactive, as well as exegetically and theologically enriching. This makes the commentary easily accessible to readers at different levels. Unfortunately, the English text of Luke is cited only occasionally in the commentary. Its systematic inclusion at the beginning of each subsection would facilitate an easier engagement for readers unfamiliar with Luke and offer a more convenient interaction between the scriptural text and the commentary. In addition, although A. quite often quotes or refers to sources both Greco...

Sandstone Ground Stone Technology: a Multi-level Use Wear and Residue Approach to Investigate the Function of Pounding and Grinding Tools

Ground stone tool (GST) technology includes artefacts utilized in pounding or grinding activities and characterized by long life cycles and multiple uses. The introduction of such technology dates back to early prehistory, and for this reason, it is used as prime evidence for tackling a wide range of archaeological questions such as the origins of technology, patterns of daily subsistence and lifeways. In this paper, we contribute to the field of study of GSTs by discussing the application of a novel multi-level analytical approach combining use wear and residue observations at low and high magnification with residue spatial distribution investigated using GIS. We aim to assess the potential of a combined use wear and residue approach to (1) discriminate specific gestures and worked materials on sandstone GSTs and (2) understand the potential of residue distributions for reconstructing ancient GST functions and, more specifically, the role of GSTs recovered at Mesolithic sites of the Danube Gorges region in the Central Balkans. We identified diagnostic surface modifications associated with the use of GSTs in different activities involving both animal and plant materials. Morphological characteristics of residues have been described under reflected and transmitted light and characterized using biochemical staining. Finally, we mapped residues across the utilized surfaces of experimental tools to link patterns of residue spatial distribution to specific materials and gestures. We expect our methodological approach will be taken up by other researchers in order to produce comparable datasets on GSTs and improve our understanding of their ancient functional biographies.

The Fourth Gospel and the Manufacture of Minds in Ancient Historiography, Biography, Romance, and Drama. By Tyler Smith

<i>The Fourth Gospel and the Manufacture of Minds in Ancient Historiography, Biography, Romance, and Drama</i>. By <scp>Tyler Smith</scp>

Procopius on Theodora: ancient and new biographical patterns

Abstract The Anékdota or Secret History of Procopius of Caesarea tends to raise perplexity among scholars for different reasons, particularly the fact that a courtier wrote this work as well as the Buildings, a clear praise of Justinian through his constructions and foundations, and the Wars, in the most canonical historiographical tradition. It is apparent that the Secret History, as it is usually acknowledged, is related to the tradition of the invective and the pamphlet, even to the earlier classic iambography, but we should try to answer the question with the same analytical tools that have been applied in recent years to the study of ancient biography, whence the author takes inspiration, especially for the portrait of empress Theodora. Here we have identified, alongside the ancient biographical patterns of the classical tradition, new ones, mostly inversions of contemporary hagiographical narratives.

Christobiography: Memory, History, and the Reliability of the Gospels

Christobiography: Memory, History, and the Reliability of the Gospels

Ancient Biography: Identity through Lives by ed. by Francis Cairns and Trevor Luke

Reviewed by: Ancient Biography: Identity through Lives by ed. by Francis Cairns and Trevor Luke Øivind Andersen (bio) Ancient Biography: Identity through Lives Francis Cairns and Trevor Luke, editors Papers of the Langford Latin Seminar 17, ARCA Classical and Medieval Texts, Papers and Monographs 55, Francis Cairns, 2018, xiv + 310 pp. ISBN 9780995461215, $75.00 hardcover. The volume's title might lead potential readers to expect the book to provide a general introduction to or overview of biographical literature from classical antiquity, especially the genre of Lives, the Greek bios and the Latin vita. For that, however, [End Page 464] non-classicists (and classicists as well) should turn to Tomas Hägg's magisterial The Art of Biography in Antiquity (Cambridge UP, 2012), to which the editors of this volume duly refer in the very first sentence of their preface. Under the umbrella of the book's title, the editors offer a rich collection of widely different contributions on various topics and with varying focus. They may all, however, lay claim to dealing somehow with the broader issue of "biographical writing and identity," or "the use of lives in the literary construction of both group and individual identities" (vii, viii), which is the stated overall theme of the volume. The book originates in the 2015 Langford International Colloquium at Florida State University, Narrating Lives: Biography and Identity in Antiquity. The original papers have been revised and expanded, and the collection has been fortified with further contributions from invited scholars. The thirteen papers range all over antiquity from Pindar and the Lives of the Greek poets to the Alexander Romance and late Platonists. They are neatly distributed across the book's four sections: "Biography and Cultural Identity," "Biography and Power," "Biography, Identity and Religion," and—in a shift from thematic to chronological criteria—"Greek Lives under Roman Rule." It is not always obvious why a paper is placed in the section where we find it, naturally enough perhaps given the shared focus on identity. I will make brief mention of each contribution, highlighting some. Right at the outset, Flore Kimmel-Clauzet, in "Pindar, 'Lover of Athens': Dithyramb fr. 76 and the Biographical Tradition," discusses in an exemplary manner how the Theban poet's famous praise of Athens—"O gleaming and violet-crowned and celebrated in song, / Bulwark of Greece, glorious Athens, divine city"—places Pindar in the middle between the two rival cities: Thebes, his birthplace, and Athens, which, so the story goes, paid the fine imposed on him by the Thebans and more or less appropriated the poet by honoring him in other ways as well. Both the several ancient Lives of Pindar and the biographical tradition apart from the lives embellish and negotiate this conflict in various ways, thus forging Pindar's poetic identity. One could, I presume, also say "political" identity. Kimmel-Clauzet already made her mark with her 2013 book (in French) of the lives and especially the deaths of Greek poets. The following paper, by Rex Stem, may be seen as an offshoot of his 2012 book on The Political Biographies of Cornelius Nepos. In his contribution to this volume, he demonstrates convincingly how the Roman biographer Nepos in his Lives of the Foreign Generals counteracts Roman cultural bias by displaying exemplary non-Romans. David Rohrbacher, whose The Play of Allusion in the Historia Augusta appeared in 2016, comes to grips with ethnographic and religious aspects of the late Roman biographical collection Historia Augusta. He makes the case for the work's allusive and playful character when it comes to ethnography and religion. We note that this "bizarre and untrustworthy" work is "not really a biographical collection at all" (53, 56). The section "Biography and Power" opens with an attempt by Marcaline Boyd to vindicate the second-century CE military writer Polyaenus's version of the Greek tyrant Polycrates's rise to power against the account of the much older Herodotus. [End Page 465] Alexander Skufca illuminates how Nepos in his chapters on the lives of the tyrants Dion and Timoleon explicitly and implicitly evaluates tyranny, and shows how Timoleon is able to learn by (bad) example and do better than his somewhat older colleague. The...

Vitae Antonii Versiones Latinae (CCSL 170) ed. by P. H. E. Bertrand and Lois Gandt

Reviewed by: Vitae Antonii Versiones Latinae (CCSL 170) ed. by P. H. E. Bertrand and Lois Gandt Scott G. Bruce Vitae Antonii Versiones Latinae (CCSL 170) P. H. E. Bertrand and Lois Gandt, Eds. Turnhout: Brepols, 2018. Pp. 616. ISBN: 978-2-503-57748-7 Although it was composed in Greek, the hagiographical portrait of Saint Anthony by Archbishop Athanasius of Alexandria (ca. 299–373) exerted an influence on the imaginations of Latin readers far surpassing that of any other saint in the eastern tradition. The impact of Anthony's exemplary life among Latin-reading audiences in North Africa and western Europe was only possible because of the industry of late antique translators who rendered Athanasius's Greek into Latin for distant readers eager for information about the desert saints. In the volume under review, P. H. E. Bertrand and Lois Gandt provide critical editions and expansive introductions to the two known Latin translations of Athanasius' Life of Blessed Abbot Anthony (Vita beati Antonii abbatis). The organization of the book is not as intuitive as one may like. The first half of the volume (242 total) contains the modern scholarly material, including a shared bibliography (7*–38*), Bertrand's long introduction (in German) to Evagrius's well-known literary Latin translation of the Vita Antonii (41*–188*) and Gandt's much shorter introduction (in English) to the so-called versio vetustissima, a little-known literal rendering of Athanasius's text into Latin which was written in the fourth century and survives only in a single tenth-century manuscript (191*–242*). The second half of the book (360 total pages) reboots the pagination to [End Page 175] present Bertrand's edition of the Vita beati Antonii abbatis Evagrio interprete (1–103) and Gandt's Vitae Antonii versio vetustissima (105–83), followed by a long appendix (see below). It would have made more sense to print the editions immediartely after their respective introductions and to present continuous pagination throughout the volume. Quibbles about the organization aside, the content of this volume offers readers much to admire. Bertrand's introduction to Evagrius's Latin translation of Athanasius's Greek text begins with a valuable summary of the careers of Anthony and Athanasius and a survey of the arguments for Athanasius's authorship of the Greek Vita Antonii, which heralded a new genre of Christian literature perhaps inspired by ancient biographies, but more explicitly related to the Gospels and the acts of the earliest martyrs. Bertrand then introduces his reader to Evagrius, who composed his Latin translation of Athanasius's work in 373. His was not a literal translation but a rendering ad sensum, that is, approximating the original text without losing sight of its meaning. The second part of Bertrand's introduction presents a reception history of Evagrius's translation from Late Antiquity to the eleventh century, with evidence of its oral transmission, its function as an Inspirationsquelle for early medieval readers, its direct influence on the works of later authors from Jerome's Vita Hilarionis to Odo of Cluny's Collationum libri tres, and its widespread presence in early medieval manuscripts (fifty-eight exemplars between the eighth and eleventh centuries) and monastic library catalogues (ten references). The third part of Bertrand's introduction describes the contents of the codices containing Evagrius's translation used as the basis for the edition (most are legendaries with an emphasis on desert saints), an analysis of the several families of variations in the manuscript tradition, and an explanation of editing principles employed. Perhaps unavoidably, Gandt's introduction repeats some of Bertrand's on the careers of Anthony and Athanasius before arriving at her topic, the versio vetustissima, a literal Latin translation of the Greek Vita Antonii discovered in 1914 by André Wilmart. The translator was most likely either Ammonius or Isidore, two learned monks who accompanied Athanasius during his exile in Rome in the early 340s. This vita did not enjoy the popularity of Evagrius's translation; it survives in toto in a single tenth-century manuscript. The importance of the versio vetustissima is not its influence on western audiences, Gandt shows, but rather its value as a literal, near-contemporary witness...

"АФІНСЬКИЙ СЮЖЕТ" В АНТИЧНИХ БІОГРАФІЯХ АНАХАРСІСА

The paper analyses the "Athenian plot" in the ancient biographies of Anacharsis. The main objective of the paper is to date the emergence of stories about Anacharsis’ meeting with Solon in Athens. It is analysing written reports of ancient authors of from the 8th century BC to 3rd century AD. The first mention of Anacharsis we find in "The History" of Herodotus (5th century BC). It is spoken in detail about Diogenes Laërtius and the primary source of his «Lives and Opinions of Eminent Philosophers». The fact that Diogenes Laërtius uses the works of Sosicrates of Rhodes and Hermippus of Smyrna, who are the ancient authors of the 3rd and 2nd centuries BC, is stressed. This makes it possible to date the appearance of the «Athenian plot» in ancient biographies of Anacharsis precisely this period. The author described in short, the political and economic situation in Greece and Rome of this period. It is shown that Anacharsis became an ideal image of a noble barbarian for the ancient world. The Peloponnesian War (431-404 BC) and the crisis of the post-war period made philosophers to think a place of a man in this world. The noble barbarian became the new ideal of ancient philosophy. It is concluded that the popularity of Anacharsis and the wise barbarian is a reaction of ancient authors to crises in ancient times. He was a sample of wisdom and purity. Anacharsis became famous for the simplicity of his way of life and his acute observations on the institutions and customs of the Greeks. None of the works ascribed to him in ancient times, if indeed they were written by him, have survived.

Cynicism and Christianity in Antiquity by Marie-Odile Goulet-cazé

Reviewed by: Cynicism and Christianity in Antiquity by Marie-Odile Goulet-cazé Bernhard Lang marie-odile goulet-cazé, Cynicism and Christianity in Antiquity (Grand Rapids: Eerdmans, 2019). Pp. xvii + 278. $75. The present book, introduced by John Kloppenborg, translates Cynisme et christianisme dans l'Antiquité (Paris: Librairie philosophique J. Vrin, 2014). Marie-Odile Goulet-Cazé presents a portrait of Cynic philosophy and its history from its beginnings in the fourth century b.c.e. to late antiquity. Cynic philosophy is characterized by strict asceticism, usually also by celibacy; further by renunciation of practical and speculative science; and, an [End Page 708] innovation in the Roman Empire, by courageous criticism of the rulers. Although the monotheism of Antisthenes, the historical founding father of the Cynics, may be based on genuine religiousness, the dominant note is atheism or agnosticism. The Cynics have shaken off religion and belief in gods, as well as discarding all the vain burdens of civilization. If in the imperial period the Cynics were occasionally described as pious people who trusted in Zeus and Heracles (as in Epictetus, Dio of Prusa, and Emperor Julian), then this points to a fiction that falsifies the true agnostic character of the Cynics. A pious Diogenes who received his calling from Zeus originated from the fantasy of the Stoic Epictetus. To this brilliant historical portrait G.-C. adds two parts, one on the question of Cynic traces in Judaism and the NT, and one on the Church Fathers' attitude to Cynic philosophy. Here it suffices to summarize the author's comments on Cynicism in ancient Judaism and the NT. Writing on this topic, G.-C. changes her mode of presentation to provide a critical review of scholarly literature on Philo of Alexandria, Josephus, the early rabbinical literature, Jesus, the sayings source Q, and Paul. In contrast to the assumption of Cynic influence as argued by F. Gerald Downing, Burton L. Mack, Leif E. Vaage, myself, and others, G.-C. urges caution. The only author influenced by Cynicism is Philo, who enthusiastically recounts Cynic anecdotes in Quod omnis probus liber sit. As for Jesus the Cynic philosopher, as portrayed in some recent biblical scholarship, including my own work, the author expresses her skepticism. Having dismissed theological portrayals of Jesus the Cynic as unfounded and arguably prompted by the desire to overcome traditional theological views, she takes a brief look at a contribution by John L. Moles. This classicist recognizes Jesus's way of life, his social behavior, his political views, and his teaching method as typical of the Cynic philosophers; see Moles, "Cynic Influence upon First-Century Judaism and Early Christianity," in The Limits of Ancient Biography (ed. Brian McGing and Judith Mossman; Swansea: Classical Press of Wales, 2006) 89-116. G.-C., however, is not convinced by Moles's thesis; according to her, the analogies can be understood without invoking direct Cynic influence. Goulet-Cazé's sharp criticism of my German book on Jesus (Jesus der Hund: Leben und Lehre eines jüdischen Kynikers [Munich: Beck, 2010]) is based partly on misunderstanding, such as thinking I would take the OT prophet Elijah to be a Cynic (p. 185). But Jesus, as I argue, combined two roles: an Elijah-like prophetic role and a Cynic-like philosophical one, the first being emphasized by European scholars, the latter brought into focus in Anglo-Saxon scholarship. Jesus lived like a philosopher and thought like a prophet. In the section in Cynicism and Christianity that addresses the NT, many questions remain unanswered. Unlike G.-C., most NT scholars today assume a thorough hellenization of Palestine. Several striking parallels exist between Cynicism and Jesuanism that are relevant to biblical research and appear to deflect the thrust of G.-C.'s argument: both movements know the wandering popular preacher; the spontaneous giving up of possessions, and profession by the convert are common to both movements; and both recommend love of enemies. Such parallels call for an explanation; it does not seem entirely unreasonable to suppose a Cynic inspiration of Jesus and his early followers. (See Bernhard Lang, "Jesus among the Philosophers: The Cynic Connection Explored and Affirmed. With a Note on Philo's Jewish-Cynic Philosophy," in Religio-Philosophical...

The theoretical basics of studying ancient historiographical biography

The theoretical basics of studying ancient historiographical biography

Ancient Biographies of Pythagoras and Epicurus as Models of the Philosophical Life

Cet article a pour objet le rapport éventuel entre la biographie épicurienne, dans sa fonction de proposer des modèles de félicité humaine, et la biographie telle qu’elle est pratiquée dans le platonisme de l’Antiquité tardive, notamment dans le De vita Pythagorica de Jamblique. Il est montré que des traits du portrait de Pythagore, tel que Jamblique le représente, le mode de vie qu’il cultivait et qu’il enseignait à ses disciples, évoquent des éléments spécifiques à l’éthique d’Épicure. La manière dont la biographie avait été pratiquée dans les écoles épicuriennes, servant à proposer des exemples de la vie du sage, à imiter et assimiler par les membres de l’école, fait l’objet d’une deuxième section. Enfin, plus généralement, il est noté que l’éthique épicurienne a pu trouver place dans la philosophie néoplatonicienne, chez Porphyre et chez Jamblique, au niveau de la vie pratique, de la discipline du corps et des désirs corporels.

Erzählungen von Leben und Tod

Abstract While a narratological reading of the Gospels is relatively well accepted, their characterisation as parts of the genre of ancient biography was much antagonised in former times. Although things have changed thanks to seminal monographs on the problem from the second half of the 20th century and to continuing work, some questions remain open. Therefore, a narratological comparison of Gospels with concrete representatives of the ancient bios could possibly help to clarify the relations between both. In what follows, the oldest Gospel is read simultaneously with Plutarch’s Biography of the Younger Cato. Three observations are made: a) The structures of the narratives of Cato and of Jesus match to a high degree. Both protagonists carry out certain duties while operating in public. In most instances, they achieve great successes. From a certain point on, however, they irrevocably approach failure and ruin. This structure of story seems to form the basis both of the Gospel and of the biography of Cato, written ca. three decades later. b) Obviously, both works narrate the life of a man, his exceptional character, his extraordinary operations in public and his non-natural violent dead. In Plutarch’s version, the Younger Cato fails in the end. At first sight, also Mark’s Jesus fails to accomplish his mission. By God’s action he is turned into the saviour of the faithful however. This claimed unsurpassed relevance of the story is contrasted with the laconism of the narration. c) Both narrations are composed out of both factual and fictional elements. Thus, readers cannot separate both elements precisely in every instance. Both stories are imagined worlds designed for the in narratology so called game of fiction. As can be learned in Plutarch, authors of stories like the Life of Cato or the Gospel of Mark guarantee a certain sense of responsibility in their work. Summed up, the narratological comparison has illustrated both the close affinity and the individual specifications of both narratives. It thus helps to clarify the position- fixing of the Early Christian literature within its Graeco-Roman context.