Roman Literary Cultures

This edition includes a new preface and an updated bibliography.

This new edition broadens the scope of Fantham’s study of literary production and its reception in Rome. Scholars of ancient literature have often focused on the works and lives of major authors rather than on such questions as how these works were produced and who read them. In Roman Literary Culture, Elaine Fantham fills that void by examining the changing social and historical context of literary production in ancient Rome and its empire. Fantham’s first edition discussed the habits of Roman readers and developments in their means of access to literature, from booksellers and copyists to pirated publications and libraries. She examines the issues of patronage and the utility of literature and shows how the constraints of the physical object itself—the ancient "book"—influenced the practice of both reading and writing. She also explores the ways in which ancient criticism and critical attitudes reflected cultural assumptions of the time. In this second edition, Fantham expands the scope of her study. In the new first chapter, she examines the beginning of Roman literature—more than a century before the critical studies of Cicero and Varro. She discusses broader entertainment culture, which consisted of live performances of comedy and tragedy as well as oral presentations of the epic. A new final chapter looks at Pagan and Christian literature from the third to fifth centuries, showing how this period in Roman literature reflected its foundations in the literary culture of the late republic and Augustan age. This edition also includes a new preface and an updated bibliography.

Recent reevaluations of Roman religion by ancient historians have stressed the vitality and creativity of the Romans' religious system throughout its long history of continual adaptation to new challenges. Capitalising on these insights, Denis Feeney argues that Roman literature was not an artificial or parasitic irrelevance in this context, but an important element of the dynamic religious culture, with its own status as another form of religious knowledge. Since Roman culture, both literary and religious, was so thoroughly Hellenised, the book also makes a case for a reconsideration of the traditional antitheses between Greek and Roman literature and religion, arguing against Hellenocentric prejudices and in favour of a more creative model of cultural interaction.

Discovers new connections and cross-fertilisations between different cultural, linguistic and religious communities in the Roman Empire.

Drawing on the historicizing turn in Latin literary scholarship, Roman Literary Cultures combines new critical methods with traditional analysis across four hundred years of Latin literature, from mid-republican Rome in the second century BC to the Second Sophistic in the second century AD. The contributors explore Latin texts both famous and obscure, from Roman drama and Menippean satire through Latin elegies, epics, and novels to letters issued by Roman emperors and compilations of laws. Each of the essays in this volume combines close reading of Latin literary texts with historical and cultural contextualization, making the collection an accessible and engaging combination of formalist criticism and historicist exegesis that attends to the many ways in which classical Latin literature participated in ancient Roman civic debates.

In Readers and Reading Culture in the High Roman Empire, William Johnson examines the system and culture of reading among the elite in second-century Rome. The investigation proceeds in case-study fashion using the principal surviving witnesses, beginning with the communities of Pliny and Tacitus (with a look at Pliny's teacher, Quintilian) from the time of the emperor Trajan. Johnson then moves on to explore elite reading during the era of the Antonines, including the medical community around Galen, the philological community around Gellius and Fronto (with a look at the curious reading habits of Fronto's pupil Marcus Aurelius), and the intellectual communities lampooned by the satirist Lucian. Along the way, evidence from the papyri is deployed to help to understand better and more concretely both the mechanics of reading, and the social interactions that surrounded the ancient book. The result is a rich cultural history of individual reading communities that differentiate themselves in interesting ways even while in aggregate showing a coherent reading culture with fascinating similarities and contrasts to the reading culture of today.