In his introduction to the Loeb translation of Suetonius, J. C. Rolfe suggests that Suetonius' unknown birthplace may be Rome, adding: ‘There is no prominent writer of whom this [being born in Rome] can be asserted positively; it seems probable in the case of Caesar and Lucretius.’ One wonders, then, just where the writers in the Latin language were born, and what effect, if any, this had on the literature, especially that now extant. I have investigated the birthplaces of the major authors up to a.d. 200, and propose here to summarize my results and offer a few comments.

https://www.cambridge.org/core/services/aop-cambridge-core/content/view/S0017383500017721

The Birthplaces of Latin Writers

Aelivs donatvs, the note d grammarian of the fourth century of our era, wrote commentaries on Terence and Virgil. The commentary on Terence has been preserved, though in a curiously heterogeneous form which thus far has defied analysis. The most plausible supposition is that our present text is a conflation of two commentaries, one by Donatus himself, and one by Euanthius, whose work was obviously utilized for part of the introductory note on comedy. But even if this is the right statement of the question, the question remains to be solved. The problem of the commentary on Virgil is, unfortunately, more simple, or at least is universally adjudged more simple. We have extant Donatus's life of Virgil, his dedicatory letter to Lucius Munatius, and his introductory remarks on Bucolic poetry. The commentary itself, save for scattered references in later grammarians, glossaries, and commentaries, has been lost.

/pdf/is-donatvs-s-commentary-on-virgil-lost-4jnl0zai73.pdf

Is Donatvs's Commentary on Virgil Lost?

THE EMPIRICAL DEVELOPMENT OF A CURRICULUM ON THE ISSUES CONCERNING THE HISTORY OF ANCIENT ISRAEL

The Empirical Development of a Curriculum on the Issues Concerning the History of Ancient Israel

Mark’s Young Man and Homer’s Elpenor Mark 14:51-52, 16:1-8 and Odyssey 10-12 by Sungchan Moon Claremont Graduate University: 2018 Mark obviously says that all of the disciples of Jesus desert him and flee (Mark 14:50). Mark, however, introduces a young man as a new character who was following Jesus like other disciples and fled naked before Jesus’s suffering. This young man is the most enigmatic character in Mark. In particular, the young man never appears in other Gospels. For this reason, the young man’s identity and his conduct has been a topic of longstanding dispute among scholars. Some regard him as historical figures, one of Jesus’ own disciples like John the son of Zebedee, James the Lord’s brother, or John Mark. They consider him as witness of Jesus. Others take the young man to be symbolic figures like an angel, Jesus himself, Christian initiate, and a representative of disciples’ reality. In this work, I suggest that the young man is Mark’ literary creation by imitating Homeric model of Elpenor. Mark relies on a specific genetic model, not on historical reports of witness or symbolic interpretation. Mark’s literary intention by using Homer’s Elpenor is to substitute his own value for Homer’s. The idea of the afterlife in Homeric epics is replaced to Christianized the concept of the afterlife that is resurrection. In addition, the identity of the young man is Mark’s creation as a stand-in to substitute for Jesus and exculpate him from responsibility for not warning his disciples before the Jewish Temple destruction. According to Mark’s Gospel, Jesus himself told his disciples in advance. Moreover, the young man in Jesus’s empty tomb provides the three women with the message of Jesus to escape from the tragic incident. Therefore, nobody would blame Jesus for the suffering of the Jerusalem Church in Jewish war. The women’s failure to transmit the message doomed Jesus’ followers to the carnage of the war. The identity of the young man in Mark’s Gospel can be detected by considering Mark’s literary model and his mimetic achievement. As a creative and skillful author, Mark imitates well-known model in Greco-Roman literary world. Mark, however, does not just copy of the model; Mark emulates and transforms it to replace the concept of the afterlife. In addition, Mark’s mimetic achievement in the episode of the young man is to convey the supremacy of Jesus by exculpating him from responsibility not saving his followers from the catastrophe. Mark’s Gospel is the response for the issue. In sum, Mark’s dependence on Homer explains the most enigmatic character and scene in Mark. For My Lovely Children

/pdf/mark-s-young-man-and-homer-s-elpenor-mark-14-51-52-16-1-8-2uqveft2y7.pdf

Mark’s Young Man and Homer’s Elpenor: Mark 14:51-52, 16:1-8 and Odyssey 10-12

This survey aims to look back on, and to serve as an invitation to, the study of the Latin literature of Late Antiquity. While Late Antiquity has now emerged and been validated as an important subject for historians, the same cannot be said for philologists, literary historians, and literary critics. Paradigms of decadence, degeneration, and decline still reign in the minds of many classicists (from whose ranks many ‘late antiques’ will ultimately be recruited), while many historians who come to Late Antiquity from the Middle Ages will remain just that, namely historians, and may not have the chance to acquire the linguistic formation to study Late Antique texts closely; perhaps not even the will to do so, for the study of medieval history through literary texts (as opposed to documents) is comparatively recent.1 The classical canon is restrictive, excluding, as it does, Christian and Jewish texts. The available larger scale literary histories may not be doing much to make scholars want to read texts from the late 2nd through the 7th century. They range from the dismissive acceleration through ‘fly-over’ territory to the learned, objective, exhaustive, but dry. From the early 20th century the effete and decadent Des Esseintes's Late Latin reading list in Huysmans's A rebours still seems rather more stimulating. A much broader, but gradual approach, acknowledging that one cannot do everything, will ultimately be most constructive. Late Antiquity has an enormous amount of new and emerging material for study as well as great and complicated old problems to contemplate. Special pleasures include the study of the literary history of specific provinces, learning to work with hagiography, reading ‘substandard’ Latin (including papyrological and epigraphic texts), contemplating the long trajectory of the evolution from Latin to Romance, reading authors with highly distinctive voices, learning to love exegesis, and more. Self-identification as ‘textual’ rather than purely ‘literary’ specialists is particularly empowering.

Literature, History, Periodization, and the Pleasures of the Latin Literary History of Late Antiquity

History of Roman literature

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History of Roman literature

Discovering the Bible : archaeologists look at scripture