The Oxford Handbook of the Second Sophistic
Page 109
Bremmer, J. N., and M. Formisano, eds. 2012. Perpetua’s Passions: Multidisciplinary Approaches to the Passio Perpetuae et Felicitatis. Oxford.
Cameron, A. 1991. Christianity and the Rhetoric of Empire: The Development of Christian Discourse. Sather Classical Lectures 55. Berkeley, CA.
Cameron, A. 2006. “New Themes and Styles in Greek Literature: A Title Revisited.” In Greek Literature in Late Antiquity: Dynamism, Didacticism, Classicism, edited by S. F. Johnson, 11–28. Aldershot.
Cameron, A. 2014. Dialoguing in Late Antiquity. Hellenic Studies Series 65. Washington, DC, and Cambridge, MA.
Charles, R. H., ed. 1913. The Apocrypha and Pseudepigrapha of the Old Testament in English: With Introductions and Critical and Explanatory Notes to the Several Books. 2 vols. Oxford.
Charlesworth, J. H., ed. 1983. The Old Testament Pseudepigrapha. 2 vols. Garden City, NY.
Dagron, G., ed. 1978. Vie et Miracles de sainte Thècle: Texte grec, traduction et commentaire. Subsidia hagiographica 62. Brussels.
Davila, J. R. 2005. The Provenance of the Pseudepigrapha: Jewish, Christian, or Other? Supplements to the Journal for the Study of Judaism 105. Leiden.
Davis, S. J. 2001. The Cult of Saint Thecla: A Tradition of Women’s Piety in Late Antiquity. Oxford Early Christian Studies. Oxford.
Davis, S. J. 2014. Christ Child: Cultural Memories of a Young Jesus. Synkrisis: Comparative Approaches to Early Christianity in Greco-Roman Culture. New Haven.
Debié, M., C. Jullien, F. Jullien, and A. Desreumaux, eds. 2005. Les apocryphes syriaques. Études syriaques 2. Paris.
Dunderberg, I. 2013. “Johannine Traditions and Apocryphal Gospels.” In The Apocryphal Gospels within the Context of Early Christian Theology, edited by J. Schröter, 67–93. Leuven.
Ehrman, B. D. 2003. Lost Scriptures: Books That Did Not Make It into the New Testament. Oxford.
Ehrman, B. D. 2011. Forged, Writing in the Name of God: Why the Bible’s Authors Are Not Who We Think They Are. New York.
Ehrman, B. D. 2013. Forgery and Counterforgery: The Use of Literary Deceit in Early Christian Polemics. New York.
Ehrman, B. D., and Z. Pleše, eds. and trans. 2011. The Apocryphal Gospels. Oxford and New York.
Elliott, J. K. 1997. “The Influence of the Apocrypha on Manuscripts of the New Testament.” Apocrypha 8: 265–271.
Elliott, J. K. 2006. A Synopsis of the Apocryphal Nativity and Infancy Narratives. New Testament Tools and Studies 34. Leiden.
Elliott, J. K., ed. 2009. The Apocryphal New Testament: A Collection of Apocryphal Christian Literature in an English Translation. Rev. ed. Oxford.
Emmel, S. 1997. “Religious Tradition, Textual Transmission, and the Nag Hammadi Codices.” In The Nag Hammadi Library after Fifty Years: Proceedings of the 1995 Society of Biblical Literature Commemoration, edited by J. D. Turner and A. McGuire, 34–43. Leiden.
Erbetta, M. 1966–1981. Gli Apocrifi del Nuovo Testamento. 3 vols. Turin.
Ferreiro, A. 2005. Simon Magus in Patristic, Medieval and Early Modern Traditions. Studies in the History of Christian Traditions 125. Leiden.
Fitzmyer, J. A. 1980. “The Gnostic Gospels According to Pagels.” America 16: 122–124.
Foster, P. 2007. “Polymorphic Christology: Its Origins and Development in Early Christianity.” JTS 58: 66–99.
Foster, P., ed. 2008. The Non-Canonical Gospels. London.
Foster, P. 2009. The Apocryphal Gospels: A Very Short Introduction. Oxford.
Frankenberg, W., ed. 1937. Die Syrischen Clementinen mit griechischem Paralleltext: Eine Vorarbeit zu dem literargeschichtlichen Problem der Sammlung. Texte und Untersuchungen zur Geschichte der altchristlichen Literatur 48.3. Leipzig.
Frey, J., and J. Schröter, eds. 2010. Jesus in apokryphen Evangelienüberlieferungen: Beiträge zu ausserkanonischen Jesusüberlieferungen aus verschiedenen Sprach- und Kulturtraditionen. Wissenschaftliche Untersuchungen zum Neuen Testament 254. Tübingen.
Geerard, M. 1992. Clavis Apocryphorum Novi Testamenti. Corpus Christianorum. Turnhout.
Grafton, A., and M. H. Williams. 2006. Christianity and the Transformation of the Book: Origen, Eusebius, and the Library of Caesarea. Cambridge, MA.
Hägg, T. 1983. The Novel in Antiquity. Berkeley, CA.
Hägg, T. 2012. The Art of Biography in Antiquity. Cambridge.
Hägg, T., and P. Rousseau, eds. 2000. Greek Biography and Panegyric in Late Antiquity. Transformation of the Classical Heritage 31. Berkeley, CA.
Harper, Kyle. 2013. From Shame to Sin: The Christian Transformation of Sexual Morality in Late Antiquity. Cambridge.
Hennecke, E., and W. Schneemelcher, eds. 1991–1992. New Testament Apocrypha. Translated by R. M. Wilson. Rev. ed. 2 vols. Louisville, KY.
Herren, M. W., ed. 2011. The Cosmography of Aethicus Ister: Edition, Translation, and Commentary. Publications of the Journal of Medieval Latin 8. Turnhout.
James, M. R., ed. 1953 [1926]. The Apocryphal New Testament, Being the Apocryphal Gospels, Acts, Epistles, and Apocalypses, with Other Narratives and Fragments. Oxford.
Johnson, S. F., ed. 2006a. Greek Literature in Late Antiquity: Dynamism, Didacticism, Classicism. Aldershot.
Johnson, S. F. 2006b. “Late Antique Narrative Fiction: Apocryphal Acta and the Greek Novel in the Fifth-Century Life and Miracles of Thekla.” In Greek Literature in Late Antiquity: Dynamism, Didacticism, Classicism, edited by S. F. Johnson, 190–207. Aldershot.
Johnson, S. F. 2006c. The Life and Miracles of Thekla: A Literary Study. Hellenic Studies 13. Washington, DC, and Cambridge, MA.
Johnson, S. F. 2007. “Apocrypha and the Literary Past in Late Antiquity.” In From Rome to Constantinople: Studies in Honour of Averil Cameron, edited by H. Amirav and B. ter Haar Romeny, 47–66. Leuven.
Johnson, S. F. 2008. “Reviving the Memory of the Apostles: Apocryphal Tradition and Travel Literature in Late Antiquity.” In Revival and Resurgence in Christian History, edited by K. Cooper and J. Gregory, 1–26. Studies in Church History 44. Woodbridge.
Johnson, S. F. 2010. “Apostolic Geography: The Origins and Continuity of a Hagiographic Habit.” DOP 64: 5–25.
Johnson, S. F. 2016. Literary Territories: Cartographical Thinking in Late Antiquity. Oxford and New York.
Johnson, W. A. 2000. “Toward a Sociology of Reading in Classical Antiquity.” AJPhil. 121: 593–627.
Johnson, W. A. 2010. Readers and Reading Culture in the High Roman Empire: A Study of Elite Communities. Oxford and New York.
Junod, E. 1992. “‘Apocryphes du Nouveau Testament’: Une appelation erronée et une collection artificielle. Discussion de la nouvelle définition proposée par W. Schneemelcher.” Apocrypha 3: 17–46.
Junod, E., and J.-D. Kaestli, eds. 1983. Acta Iohannis. 2 vols. Corpus Christianorum Series Apocryphorum 1–2. Turnhout.
Kaestli, J.-D. 1977. “L’utilisation des actes apocryphes des apôtres dans le manichéisme.” In Gnosis and Gnosticism: Papers Read at the Eighth International Conference on Patristic Studies (Oxford, September 3rd–8th 1979), ed. M. Krause, 107–116. Leiden.
Kelley, N. 2006. Knowledge and Religious Authority in the Pseudo-Clementines: Situating the Recognitions in Fourth-Century Syria. Wissenschaftliche Untersuchungen zum Neuen Testament 213. Tübingen.
Kenney, E. J., ed. 1982–1985. The Cambridge History of Classical Literature. 2 vols. Cambridge.
Klauck, H.-J. 2008. The Apocryphal Acts of the Apostles: An Introduction. Translated by B. McNeil. Waco, TX.
Klijn, A. F. J. 1992. Jewish-Christian Gospel Tradition. Supplements to Vigiliae Christianae 17. Leiden.
Klijn, A. F. J. 2003. The Acts of Thomas. 2nd ed. Supplements to Novum Testamentum. Leiden.
Koester, H. 1989. “The Text of the Synoptic Gospels in the Second Century.” In Gospel Traditions in the Second Century, edited by W. L. Petersen, 19–37. Notre Dame, IN.
Koester, H. 1990. Ancient Christian Gospels: Their History and Development. London.
Kortekaas, G. A. A. 2004. The Story of
Apollonius, King of Tyre: A Study of Its Greek Origin and an Edition of the Two Oldest Latin Recensions. Mnemosyne, Bibliotheca Classica Batava 253. Leiden.
Kortekaas, G. A. A. 2007. Commentary on the Historia Apollonii Regis Tyri. Mnemosyne, Bibliotheca Classica Batava 284. Leiden: Brill.
Kraft, R. A. 2007. “Para-Mania: Beside, Before and Beyond Bible Studies.” Journ. Bib. Lit. 126: 5–27.
Kraft, R. A. 2009. Exploring the Scripturesque: Jewish Texts and Their Christian Contexts. Supplements to the Journal for the Study of Judaism 137. Leiden.
Lapham, F. 2003. An Introduction to the New Testament Apocrypha. London.
Lattke, M. 2009. Odes of Solomon: A Commentary. Hermeneia. Minneapolis, MN.
Markschies, C., and J. Schröter, eds. 2012. Antike christliche Apokryphen in deutscher Übersetzung. 1 vol. in 2 parts. Tübingen.
Most, G. W. 2005. Doubting Thomas. Cambridge, MA.
Neuschäfer, B. 1987. Origenes als Philologe. 2 vols. Schweizerische Beiträge zur Altertumswissenschaft Heft 18/1–2. Basel.
Pagels, E. H. 2003. Beyond Belief: The Secret Gospel of Thomas. New York.
Papadoyannakis [Papadogiannakis], Y. 2006. “Instruction by Question and Answer: The Case of Late Antique and Byzantine Erotapokriseis.” In Greek Literature in Late Antiquity: Dynamism, Didacticism, Classicism, edited by S. F. Johnson, 91–106. Aldershot.
Perrin, N. 2002. Thomas and Tatian: The Relationship between the Gospel of Thomas and the Diatessaron. Academia Biblica 5. Leiden.
Petersen, W. L. 1994. Tatian’s Diatessaron: Its Creation, Dissemination, Significance, and History in Scholarship. Leiden.
Pervo, R. I. 1987. Profit with Delight: The Literary Genre of the Acts of the Apostles. Philadelphia.
Pinheiro, M. P. F., J. Perkins, and R. I. Pervo, eds. 2012. The Ancient Novel and Early Christian and Jewish Narrative: Fictional Intersections. Ancient Narrative, Supplementum 16. Eelde.
Poirier, P.-H. 1981. L’hymne de la Perle des Actes de Thomas: Introduction, texte, traduction, commentaire. Homo religiosus 8. Louvain-la-Neuve.
Price, R. M. 1997. “Implied Reader Response and the Evolution of Genres: Transitional Stages Between the Ancient Novels and the Apocryphal Acts.” Hervormde Teologiese Studies 53/4: 909–938.
Quispel, G. 1975. Tatian and the Gospel of Thomas: Studies in the History of the Western Diatessaron. Leiden.
Reed, A. Y. 2007. “‘Jewish Christianity’ after the ‘Parting of the Ways’: Approaches to Historiography and Self-Definition in the Pseudo-Clementines.” In The Ways that Never Parted: Jews and Christians in Late Antiquity and the Early Middle Ages., edited by A. H. Becker and A. Y. Reed, 189–231. Minneapolis, MN.
Reed, A. Y. 2008. “Pseudepigraphy, Authorship, and the Reception of ‘the Bible’ in Late Antiquity.” In The Reception and Interpretation of the Bible in Late Antiquity, edited by L. DiTommaso and L. Turcescu, 467–490. Leiden.
Reed, A. Y. 2009. “The Modern Invention of ‘Old Testament Pseudepigrapha.’” JTS 60: 403–436.
Rehm, B., and G. Strecker, eds. 1992. Die Pseudoklementinen, Homilien. 3rd ed. Die griechischen christlichen Schriftsteller der ersten Jahrhunderte. Berlin.
Rehm, B., and G. Strecker, eds. 1994. Die Pseudoklementinen, in Rufins Übersetzung. 2nd ed. Die griechischen christlichen Schriftsteller der ersten Jahrhunderte. Berlin.
Santos Otero, A. de. 2001. Los Evangelios Apócrifos: Estudios introductorios y versión de los textos originales. Estudios y ensayos BAC, Teologia 22. Madrid.
Schmeling, G., ed. 2003. The Novel in the Ancient World. Rev. ed. Leiden.
Schröter, J., ed. 2013. The Apocryphal Gospels within the Context of Early Christian Theology. Bibliotheca Ephemeridum Theologicarum Lovaniensium 260. Leuven.
Shoemaker, S. J. 2002. Ancient Traditions of the Virgin Mary’s Dormition and Assumption. Oxford Early Christian Studies. Oxford.
Shoemaker, S. J. 2008. “Early Christian Apocryphal Literature.” In The Oxford Handbook of Early Christian Studies, edited by S. A. Harvey and D. G. Hunter, 521–548. Oxford.
Shoemaker, S. J., trans. 2012. Maximus the Confessor: The Life of the Virgin. New Haven, CT.
Shoemaker, Stephen J. 2016. Mary in Early Christian Faith and Devotion. New Haven.
Söder, R. 1932. Die apokryphen apostelgeschichten und die romanhafte literatur der antike. Stuttgart.
Sparks, H. F. D., ed. 1984. The Apocryphal Old Testament. Oxford.
Speyer, W. 1971. Die literarische Fälschung im heidnischen und christlichen Altertum: Ein Versuch ihrer Deutung. Handbuch der Altertumswissenschaft 1.2. Munich.
Stoneman, R. 2008. Alexander the Great: A Life in Legend. New Haven, CT.
Swain, S., ed. 1999. Oxford Readings in the Greek Novel. Oxford.
Talbot, A.-M., and S. F. Johnson. 2012. Miracle Tales from Byzantium. Dumbarton Oaks Medieval Library 12. Cambridge, MA.
Thomas, C. M. 2003. The Acts of Peter, Gospel Literature, and the Ancient Novel: Rewriting the Past. Oxford.
Tuckett, C. M. 2005. “Forty Other Gospels.” In The Written Gospel, edited by M. Bockmeuhl and D. A. Hagner, 238–253. Cambridge.
Volgers, A., and C. Zamagni, eds. 2004. Erotapokriseis: Early Christian Question-and-Answer Literature in Context. Leuven.
Whitby, M., ed. 1998. The Propaganda of Power: The Role of Panegyric in Late Antiquity. Mnemosyne, Bibliotheca Classica Batava 183. Leiden.
Wills, L. M. 1995. The Jewish Novel in the Ancient World. Ithaca, NY.
Wills, L. M. 2002. Ancient Jewish Novels: An Anthology. Oxford.
Young, F., L. Ayres, and A. Louth, eds. 2004. The Cambridge History of Early Christian Literature. Cambridge.
Zwierlein, O. 2013. Petrus und Paulus in Jerusalem und Rom: Vom Neuen Testament zu den apokryphen Apostelakten. Untersuchungen zur antiken Literatur und Geschichte 109. Berlin.
NOTES
CHAPTER 1
1. Or even to condemn: Whitmarsh 2013, 3; and cf. chapter 2 of this volume.
CHAPTER 2
1.Barad 2007, 264.
2.The dates given in the title of Swain 1996.
3.This phrase comes from Anderson 1993.
4.Bowie 1970 is entitled “The Greeks and Their Past in the Second Sophistic.” This trope has been repeated innumerable times since: see, e.g., Brent 2006, 5–8 (“Language Games and Life in the Second Sophistic”). Variants include, e.g., “during the Second Sophistic” (Baumbach and Bär 2007, 8–15); “from the period of the Second Sophistic” (Elsner 2007, 135).
5.I attempt to account for the “wave function” (although I do not call it that) in Whitmarsh 2013.
6.See, e.g., Schmitz 1997; Whitmarsh 2005.
7.For material culture and the Second Sophistic, see Borg 2004; also Elsner 1995, 2007, and Nasrallah 2010.
8.Swain 1991.
9.Wilamowitz-Möllendorff 1900, 9–14; Brunt 1994, esp. 25–33.
10.PHib. 15. Of a similar period is PBerol. 9781. In general, on Hellenistic oratory, see Cuypers 2010, 323–330; Kremmydas and Tempest 2013; Russell 1983, 3–4, 16–20; Vanderspoel 2007.
11.Puech 2002.
12.For this point see especially Schmitz and Wiater 2011. Goldhill 2001b contains a chapter (by John Henderson) on Polybius.
13.Cameron 2011; Bowersock 1990.
14.Swain 1996, 2–3.
15.Goldhill 2001a, 14.
16.“Archaeology”: Hunter 1996.
17.Cameron 1995 has argued that scholarship has understated the performance context of Hellenistic poetry. Conversely, it would be misleading to suggest that rhetorical (or any other kind of) performance was the primary driver of imperial literary production: the major texts that survive are (for obvious reasons) book texts, even if performance remained absolutely crucial (see, e.g., Hall 2013). The crucial point is that in both the Hellenistic and Imperial periods we should be thinking of a complex blend of the textual and performed.
18.See, e.g., Bowie 1989a, 1989b, 1990; Merkelbach and Stauber 1998–2004 (for the inscriptions); Whitmarsh 2013.
20.Huet 1971.
21.Giangrande 1962; Lavagnini 1922.
22.Perry 1967.
23.Tilg 2010.
24.For this diachronic view of the romance as genre, see Whitmarsh 2013, 35–48.
25.See Luc. De Salt. 2, 54 for Metiochus and Parthenope, with Hägg and Utas 2013, 46–52. On mimes and novels, see esp. Webb 2013.
26.A date in the second century CE is sometimes posited on the basis of the apparent reference at 2.13.3 and 3.9.5 to the office of “keeper of the peace” (eirenarch), which is first attested epigraphically under Trajan. But as Bowie 2002, 57, and others note, there is no reason to assume that the first epigraphic attestation marks the first creation of the post (in fact, that is highly unlikely).
27.On these motifs see West 1974, especially 71–75.
28.Frr. 8a–b Lenfant 2004, Stronk 2010. Lobel dates the papyrus to the second century CE (see POxy. 2330).
29.Giangrande 1976 argues that the papyrus cannot be Ctesias, since it is in an Atticizing dialect and we are told that Ctesias wrote in Ionic. I agree with Bigwood 1986 that this objection is not decisive, but even so there is no way of deciding the matter given our current state of evidence.
30.For the novelistic motifs here, see Holzberg 1992.
31.Lenfant 2004; Stronk 2010.
32.Fragment 8c in Stronk 2010, Lenfant 2004.
33.Ctesias’s interplay of pronouns (“it was I who . . . because of you,” etc.) seems to have been imitated by the imperial authors of romances: see Char. 4.3.10 and Ach. Tat. 5.18.4–5.
34.See above, note 29.
35.For convenient summaries of views, see Humphrey 2000, 28–31; Vogel 2009, 9–15.
36.Selden 2010 speaks similarly of “text networks.”
37.Braun 1938.
38.On the complex relationship between the Joseph story and the Greek novel, see Whitmarsh 2007.
39.On the parallelism between novelistic and (Christian) martyr scenes see Chew 2003; specifically on 4 Maccabees and Achilles Tatius, see Shaw 1996.
40.Both are discussed with further bibliography in Whitmarsh 2013, 211–247 (where I argue for a “Jewish sophistic”). Generally, on Hellenistic Jewish literary culture, see Barclay 1996; Collins 2000; Gruen 2002.