Tacitus, Stoic Exempla , And The Praecipuum Munus Annalium

Tacitus\u27 claim that history should inspire good deeds and deter bad ones (Annals 3.65) should be taken seriously: his exempla are supposed to help his readers think through their own moral difficulties. This approach to history is found in historians with clear connections to Stoicism, and in Stoic philosophers like Seneca. It is no coincidence that Tacitus is particularly interested in the behavior of Stoics like Thrasea Paetus, Barea Soranus, and Seneca himself. They, and even non-Stoic characters like Epicharis and Petronius, exemplify the behavior necessary if Roman freedom was to survive the monarchy

Herodotus Use Of Prospective Sentences And The Story Of Rhampsinitus And The Thief In The Histories

The Histories of Herodotus is analyzed in terms of performance rather than as a text to be read. Herodotus\u27 discourse appears composed of different types of sentences or groups of sentences, which can be classified in terms of their different performative roles and force

Menorah Review (No. 60, Winter, 2004)

America and the Holocaust, Revisited: Notes on the Writing of ... -- The Road to Jewish Nationalism -- From the Classics -- The Reference Shell -- The Fundamentals of Fundamentalism -- From the Classics -- Hasidic Parables, Hasidic Polemics -- From the Classics -- Noteworthy Book

Who Are Herodotus\u27 Persians?

In analyzing how Herodotus\u27 descriptions of foreign societies reflect Greek assumptions and prejudices, we have sometimes failed to recognize the extent to which he reports persuasive and historically valid information. This is particularly true of the Persians for whom Herodotus appears to have had access to very good sources, especially perhaps among Medes and Persians living in Asia Minor. This paper argues that Herodotus\u27 representation of Persian character and customs and his understanding of the relationship between the king and his subjects is based on genuine native traditions that reflect an internal debate within Persian elites in the aftermath of their war against Greece

The Epicurean Parasite: Horace, Satires 1.1-3

We have learned a great deal in recent years about reading Horace\u27s satires; there is now widespread agreement that the speaker of the satires is himself a character within them, a persona. Such a persona may be most effective when it has obvious connections with its creator, but that fact does not preclude the exaggeration of reality, or even its complete inversion. For Horace the implications of this approach are exciting: instead of a poet discoursing with cheerful earnestness on morality, on poetry and on his daily life, we have a fictional character, whom we do not have to take seriously at all.The three diatribe satires present us with a character so absurd that they have been taken, I think rightly, as parodies. Although the poems were once appreciated as effective moralising sermons, even their admirers found it hard to justify the lack of intellectual coherence, to say nothing of the astonishing vulgarity of the second satire. As parodies, however, the poems are wonderfully successful. The speaker trots out a series of banalities: ‘people should be content with who they are’; ‘people should not go to extremes’; ‘people should be consistent’. But he invariably gets distracted, goes off on tangential rants, and makes a fool of himself. The moralist of the first three satires is, to put it bluntly, a jerk