In Ancient Menippean Satire, Joel C. Relihan charts the history and development of this ancient genre. He demonstrates its unity as a Greco-Roman phenomenon, describes its different branches, and shows the continuity of the genre into late classical and early Christian times. He also discusses the theories of the genre set forth by Northrop Frye and Mikhail Bakhtin and presents a new and detailed definition that respects the particularities of classical texts. In chapters on the fragments and testimonia relevant to Menippus and Varro, Relihan shows the specific Greek origins of the genre and its transformation in Roman hands.

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Grotesque Anatomies is a study of Menippean satire in English since the Renaissance. It consists of revisionist, close readings of canonical works such as Eliot’s The Waste Land and Pope’s Dunciad among others, and investigates how identifying them as Menippean satires changes our understanding of them. The initial chapter offers a comprehensive account of the form from antiquity to the present day, identifying its bifurcated development in the shorter form (Seneca-Lucian-Julian) and the longer, more encylopedic form (Varro-Petronius-Boethius), and their subsequent fusion during the Renaissance. It also contains an account of the critical reception of the genre, with the term ‘Menippean satire’ first being used by Justus Lipsius in 1581. Finally, Menippean satire is described as a literary version of the grotesque, and a brief theory of the grotesque in the modern period as ‘radical heterogeneity’ is outlined. This is also the foundation of a new definition of Menippean satire, drawing on previous definitions by Frye, Bakhtin and Kirk, and revising them for the modern period. The following chapters examine iconic works as examples of Menippean satire and of the grotesque. Chapter 2 offers an overview of the nose in Menippean satire and comic literature generally, and reads Rushdie’s Midnight’s Children in this context. It also gives an account of metaphor as a ‘grotesque transformation’. Chapter 3 examines the figure of the stomach in Menippean satire and symposiastic literature, and reads Peacock’s Gryll Grange in this context. The link between the stomach as a figure of thinking in comic literature is the basis for an account of symbolic structuring as ‘grotesque association’. Chapter 4 is a close reading of the scatological imagery of Pope’s Dunciad, and how scatology generally tends towards a cyclical metaphysics. It also relates changes in print technology and copyright laws to the reticular scatological structure of the Dunciad. Chapter 5 argues for Eliot’s The Waste Land as a Menippean satire, focusing on the rhetorical figure of the enthymeme as a missing premise, as an example of ‘under-mindedness’ and as an ironic aspect of the fragmentation typical of late Romantic Menippean satires. Chapter 6 examines Urquhart’s eccentric The Jewel as a satire on the referential function of language, reading it in the context of projections for a universal language from this period. The final chapter identifies some key works by Derrida and Barthes as Menippean satires, noting the resurgence of the form in some postmodern and deconstructive writing.

Provides a comprehensive overview for both beginning and advanced students of satiric forms from ancient poetry to contemporary digital media.

What kind of literature is the Talmud? To answer this question, Daniel Boyarin looks to an unlikely source: the dialogues of Plato. In these ancient texts he finds similarities, both in their combination of various genres and topics and in their dialogic structure. But Boyarin goes beyond these structural similarities, arguing also for a cultural relationship.In Socrates and the Fat Rabbis, Boyarin suggests that both the Platonic and the talmudic dialogues are not dialogic at all. Using Michael Bakhtin’s notion of represented dialogue and real dialogism, Boyarin demonstrates, through multiple close readings, that the give-and-take in these texts is actually much closer to a monologue in spirit. At the same time, he shows that there is a dialogism in both texts on a deeper structural level between a voice of philosophical or religious dead seriousness and a voice from within that mocks that very high solemnity at the same time. Boyarin ultimately singles out Menippean satire as the most important genre through which to understand both the Talmud and Plato, emphasizing their seriocomic peculiarity.An innovative advancement in rabbinic studies, as well as a bold and controversial new way of reading Plato, Socrates and the Fat Rabbis makes a major contribution to scholarship on thought and culture of the ancient Mediterranean.

Welborn argues that Paul's acceptance of the role of a 'fool', and his evaluation of the message of the cross as 'foolishness', are best understood against the background of the popular theatre and the fool's role in the mime. Welborn's investigation demonstrates that the term 'folly' (moria) was generally understood as a designation of the attitude and behaviour of a particular social type -û the lower class buffoon. As a source of amusement, these lower class types were widely represented on the stage in the vulgar and realistic comedy known as the mime. Paul's acceptance of the role of the fool mirrors the strategy of a number of intellectuals in the early Empire who exploited the paradoxical freedom that the role permitted for the utterance of a dangerous truth. Welborn locates Paul's exposition of the 'folly' of the message about the cross in a submerged intellectual tradition that connects Cynic philosophy, satire, and the mime. In this tradition, the world is viewed from the perspective of the poor, the dishonoured, the outsiders. The hero of this tradition is the 'wise fool,' who, in grotesque disguise, is allowed to utter critical truths about authority. The book demonstrates that Paul participates fully in this tradition in his discourse about the folly of the word of the cross. The major components of Paul's argument in 1 Corinthians 1-4 find their closest analogies in the tradition that valorizes Socrates, Aesop, and the mimic fool. JSNTS 293 and ECC

Originally presented as the author's thesis (Ph.D. - Princeton) under the title: Late Antiquity Upside Down: Rabbinic Parodies of Jewish and Christian Literature.

This lively introduction demonstrates the importance of parody for literary and cultural studies, clearly explaining complex arguments around it.

The Letter of Mara bar Sarapion to his son – preserved in a single Syriac manuscript (7th. cent. CE) – still speaks to its readers, evocatively depicting the dramatic situation of a nobleman imprisoned after the Roman capture of Samosata, capital of Commagene. The letter is best known today for a passage on the “wise king of the Jews,” which may be one of the earliest pagan testimonies concerning Jesus Christ. Ongoing controversy over the letter’s date, nature, and purpose has, however, led to the widespread neglect of this intriguing document. In the present volume, Merz and Tieleman have brought together cutting-edge research from an interdisciplinary team of leading experts that significantly advances our appreciation of the letter and its historical context.