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By S. Douglas Olson (ed.)

This assortment presents an outline of the reception heritage of an important literary style from Greco-Roman antiquity to the current day. taking a look first at Athenian comedian poets and comedy within the Roman Empire, the quantity is going directly to speak about Greco-Roman comedy's reception in the course of the a while. It concludes with a glance on the smooth period, making an allowance for literary translations and degree productions in addition to smooth media comparable to radio and movie.

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Ancient Comedy and Reception. Essays in Honor of Jeffrey Henderson

This assortment offers an summary of the reception heritage of a big literary style from Greco-Roman antiquity to the current day. taking a look first at Athenian comedian poets and comedy within the Roman Empire, the quantity is going directly to speak about Greco-Roman comedy's reception in the course of the a while. It concludes with a glance on the sleek period, bearing in mind literary translations and level productions in addition to sleek media equivalent to radio and movie.

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120–40.  Richlin, The Garden of Priapus: Sexuality and Aggression in Roman Humor (New York and Oxford: Oxford University Press, 1983).  2).  51–77.  10–11.  O’Higgins, Women and Humor in Classical Greece (Cambridge: Cambridge University Press, 2003).  188. Slipping One In: The Introduction of Obscene Lexical Items in Aristophanes 31 After all, the presence of words representing taboo objects and acts in a theatrical performance—the most public of contexts—raises fascinating issues concerning the boundaries between public and private in classical Athens and how the audience might have assimilated and responded to the plays when they were staged.

If we allowed ourselves to imagine an interior life for Thersites, we would likely find that he characterized his own speech as legitimate, and Odysseus’ as a perfect example of the arrogance he was railing against in the first place. Both Thersites and Bruce, however, exercised their free speech knowing full well that they would receive— and, it seems, even require—rebuke from an antagonistic party. This is certainly what happened on the other occasion that epic records when Thersites’ parrhêsia took an unexpected turn, in the fragmentary Aethiopis, a narrative of events that occur after the Iliad.

Nu. 293); ἀποπέρδεσθαι (V. 394; Av. 792; Ra. 10; Pl. 699); ἐπιπέρδεσθαι (Eq. 639); καταπέρδεσθαι (V. 618; Pax 547; Pl. 618), προσπέρδεσθαι (Ra. 1074) and ὑποπέρδεσθαι (Ra. 1097). 34 James Robson sure, with no native speakers to interrogate, we can never be certain of the precise resonance a particular term or expression might have possessed at any given time (and different speakers may well have varied in their opinions in any case). We are thus faced with the challenge of judging from what is often meager data (frequency of use in literary sources, distribution, context) what the relative force of different obscenities was.

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