Sixteen Satires Upon The Ancient Harlot

The Satires of Juvenal capture the splendor, squalor, and sheer vibrant energy of everyday Roman life better than any other work. A member of the traditional landowning class that was rapidly seeing power slip into the hands of dynamic outsiders, Juvenal offers savage portraits of decadent aristocrats, women interested only in "rough trade" like actors and gladiators, and the pretentious sons of pimps and auctioneers. With an eye to the stern forebears of Rome's past, Juvenal puts into exquisite relief the degradation of his infamous times.For this third edition, Peter Green's celebrated translation has been substantially revised to bring it still closer to the tone and structure of Juvenal's Latin and to take into account important scholarship of the past quarter-century. The Introduction, Notes, and Bibliography have all been updated and expanded. Copyright © Libri GmbH. All rights reserved.

The Satires of Juvenal capture the splendor, squalor, and sheer vibrant energy of everyday Roman life better than any other work. A member of the traditional landowning class that was rapidly seeing power slip into the hands of dynamic outsiders, Juvenal offers savage portraits of decadent aristocrats, women interested only in "rough trade" like actors and gladiators, and the pretentious sons of pimps and auctioneers. With an eye to the stern forebears of Rome's past, Juvenal puts into exquisite relief the degradation of his infamous times.For this third edition, Peter Green's celebrated translation has been substantially revised to bring it still closer to the tone and structure of Juvenal's Latin and to take into account important scholarship of the past quarter-century. The Introduction, Notes, and Bibliography have all been updated and expanded. Copyright © Libri GmbH. All rights reserved.

Classica et Mediaevalia - Volume 51

The conference was part of the international research network Renaissance: The Origins of Modernity organized by the University of Copenhagen. The 13 papers include discussions of the reception of the political Aristotle from Brunetto Latini to Dante Alighieri, Greek and Latin learning in Theodore Gaza's Antirrheticon, and Caspar Bartholin. One of the papers is in Italian. Distributed in the US by ISBS. c. Book News Inc.

Classica et Mediaevalia is an international periodical, published annually, with articles written by Danish and International scholars. The articles are mainly written in English, but also in French and German. The periodical deals from a philological point of view with Classical Antiquity in general and topics such as history of law and philosophy and the medieval ecclesiastic history. It covers the period from the Greco-Roman Antiquity until the Late Middle Ages.

History of Old Age is the first major study of the ways in which old age has been perceived in western culture throughout history. Georges Minois paints a vast fresco, starting with the first old man to relate his own story—an Egyptian scribe some 4500 years ago—and ending with the deaths of Elizabeth I and Henry IV in the sixteenth century. Tracing the changing conceptions of the nature, value, and burden of the old, Minois argues that western history during this period is marked by great fluctuation in the social and political role of the aged. Minois shows how, in ancient Greece, the cult of youth and beauty on the one hand, and the reverence for the figure of the Homeric sage, on the other, created an ambivalent attitude toward the aged. This ambiguity appears again in the contrast between the active role that older citizens played in Roman politics and their depiction in satirical literature of the period. Christian literature in the Middle Ages also played a large part in defining society's perception of the old, both in the image of the revered holy sage and in the total condemnation of the aged sinner. Drawing on literary texts throughout, Minois considers the interrelation of literary, religious, medical, and political factors in determining the social fate of the elderly and their relationship to society. This book will be of great interest to social and cultural historians, as well as to general readers interested in the subject of the aged in society today.

Sabbath worship as a communal event does not feature in the Hebrew Bible. In the context of the first century CE, according to Philo and Josephus, the sabbath gatherings took place only for the purpose of studying the law, and not for the liturgical recital of psalms or prayer. Classical authors depict Jews spending the sabbath at home. Jewish inscriptions provide no evidence of sabbath-worship in prayer-houses (proseuchai), while the Mishnah prescribes no special communal sabbath activities. The usual picture of Jews going on the sabbath to the synagogue to worship thus appears to be without foundation. It is even doubtful that there were synagogue buildings, for "synagogue" normally meant "community." The conclusion of this study, that there is no evidence that the sabbath was a day of communal Jewish worship before 200 CE, has far-reaching consequences for our understanding of early Jewish-Christian relationships. This publication has also been published in hardback, please click here for details.