A spouse to Persius and Juvenal breaks new floor in its in-depth specialise in either authors as "satiric successors"; precise person contributions recommend unique views on their paintings, and supply an in-depth exploration of Persius' and Juvenal's afterlives.

• presents certain and up to date tips at the texts and contexts of Persius and Juvenal
• bargains giant dialogue of the reception of either authors, reflecting the most cutting edge paintings being performed in modern Classics
• features a thorough exploration of Persius' and Juvenal's afterlives

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Additional resources for A Companion to Persius and Juvenal (Blackwell Companions to the Ancient World)

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And since the polis was a civilized and indeed civilizing force, the exile, having to fight for his survival on a daily basis, was in his view reduced to the condition of a brute animal. To make matters worse, such a person threatened the security of the polis to which he formerly belonged by yearning for “bloody civil war,” since only as the result of an overthrow of the governing faction could he eventually hope to return to his homeland. 8). In other words, if sophists have the skill to refute what is blindingly obvious—­that the life of the refugee is the most wretched condition imaginable—­then there is no argument under the sun that they cannot prove or disprove.

It’s the greatest misfortune—­greater than can be put into words. 28 Chapter 2 He then seeks to demonstrate that exile, far from being an unbearable condition, is actually superior to any other kind of existence (Mor.  .  . I bet that there are many citizens of Sardis who would prefer your situation, and be happy to exist on these terms in a foreign land, rather than be like snails that are glued to their shells and have nothing else of value or pleasure except for a home. Urging fortitude and good cheer, Plutarch puts forth the bold proposition that “There is no such thing as one’s native land by nature,” on the grounds that “we are merely the occupants and users” of wherever we happen to be currently residing.

We never discover whether Creon agrees to this, notwithstanding the fact that Apollo’s oracle had previously ordered “the expulsion of the unholy one” (ll. 96–­98). Euripides reverses the picture. The last scene of the Phoenician Women is devoted to Creon’s banishment of Oedipus, which he administers in accordance with the seer Teiresias’s pronouncement that the city will not prosper so long as he resides in it (ll. 1589–­94). In response, Oedipus describes the awfulness of such a fate for someone like himself, who is blind, elderly, and without anyone to attend him.

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