By Karl Olav Sandnes
Within the fourth century C.E. a few Christians paraphrased the tales approximately Jesus' lifestyles within the type of classical epics. Imitating the style of centos, they stitched jointly traces taken both from Homer (Greek) or Virgil (Latin). They therefore created new texts out of the classical epics, whereas they nonetheless remained absolutely in the confines in their variety and vocabulary. it's the objective of this examine to place those makes an attempt right into a historic and rhetorical context. Why did a few Christians rewrite the Gospel tales during this method, and what got here out of this? at the foundation of those Christian centos, it really is traditional to deal with the view held by means of a few students, particularly that New Testaments narratives are imitations of the epics.
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Extra info for The Gospel 'According to Homer and Virgil': Cento and Canon
Sample text
27 His fellow citizens brought him the most beautiful girls in town to copy. Not so because they believed them to be especially beautiful. e. 4). Emulatio is precisely the result of combining the best from different authors into one. Mimesis defined as amalgamation defines zelos, and the nature of this phenomenon makes it evident that defining or advertising sources becomes impossible, not to say unwanted in an emulatio, as defined here by Dionysius. 1). Imitations of Homer do not proceed from various aspects of his works, but from the totality [τὸ σύµπαν] which is then modified [ἀλλάσσω] into a true and personal mimesis; the result of competing with Homer:28 “L’imitation ressemble donc au travail du mosaïste qui 25 Aujac, Denys D’Halicarnasse, 147.
Emulation in this text assumes presence and invisibility simultaneously. Cicero says that the composition of his De inventione Rhetorica took a form comparable to the story about Zeuxis and the girls (Inv. 1–5): In a similar fashion when the inclination arose in my mind to write a text-book of rhetoric [ars dicendi], I did not set before myself some one model [non unum aliquod…exemplum] which I thought necessary to reproduce in all details, of whatever sort they might be, but after collecting all the works on the subject I excerpted what seemed the most suitable precepts from each, and so culled the flower of many minds [ex variis ingeniis excellentissima quaeque libavimus].
Similarly Susan Ashbrook Harvey, “Women and Words: texts by and about Women,” in The Cambridge History of Early Christian Literature, ed. Frances Young, Lewis Ayres, Andrew Louth (Cambridge. Cambridge University Press, 2004), 382–4. ”81 This is certainly a true judgement, and the present study will expand on that conclusion. Pavlovskis sets Virgil against Homer, saying that his texts lend themselves easier to cento composers: “Homeric verse simply will not lend itself to such purposes very well .