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class="ds2-5-heading-sans-serif-sm">Jason König</h1><div class="affiliations-container fake-truncate js-profile-affiliations"><div><a class="u-tcGrayDarker" href="https://st-andrews.academia.edu/">University of St Andrews</a>, <a class="u-tcGrayDarker" href="https://st-andrews.academia.edu/Departments/Classics/Documents">Classics</a>, <span class="u-tcGrayDarker">Faculty Member</span></div></div></div></div><div class="sidebar-cta-container"><button class="ds2-5-button hidden profile-cta-button grow js-profile-follow-button" data-broccoli-component="user-info.follow-button" data-click-track="profile-user-info-follow-button" data-follow-user-fname="Jason" data-follow-user-id="67612" data-follow-user-source="profile_button" data-has-google="false"><span class="material-symbols-outlined" style="font-size: 20px" translate="no">add</span>Follow</button><button class="ds2-5-button hidden profile-cta-button grow js-profile-unfollow-button" data-broccoli-component="user-info.unfollow-button" 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role="tab">all</a></li><li class="nav-chip" role="presentation"><a class="js-profile-docs-nav-section u-textTruncate" data-click-track="profile-works-tab" data-section-name="Books" data-toggle="tab" href="#books" role="tab" title="Books"><span>8</span> <span class="ds2-5-body-sm-bold">Books</span></a></li><li class="nav-chip" role="presentation"><a class="js-profile-docs-nav-section u-textTruncate" data-click-track="profile-works-tab" data-section-name="Papers" data-toggle="tab" href="#papers" role="tab" title="Papers"><span>24</span> <span class="ds2-5-body-sm-bold">Papers</span></a></li></ul></div><div class="divider ds-divider-16" style="margin: 0px;"></div><div class="documents-container backbone-social-profile-documents" style="width: 100%;"><div class="u-taCenter"></div><div class="profile--tab_content_container js-tab-pane tab-pane active" id="all"><div class="profile--tab_heading_container js-section-heading" data-section="Books" id="Books"><h3 class="profile--tab_heading_container">Books by Jason König</h3></div><div class="js-work-strip profile--work_container" data-work-id="123610345"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/123610345/Suburban_saints_space_place_and_environment_in_Theodoret_s_Religious_History"><img alt="Research paper thumbnail of Suburban saints: space, place and environment in Theodoret’s Religious History" class="work-thumbnail" src="https://attachments.academia-assets.com/118002435/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/123610345/Suburban_saints_space_place_and_environment_in_Theodoret_s_Religious_History">Suburban saints: space, place and environment in Theodoret’s Religious History</a></div><div class="wp-workCard_item"><span>Lived Spaces in Late Antiquity, eds. Carlos Machado, Rowan Munnery, Rebecca Sweetman</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This chapter charts some of the features that make Theodoret’s representation of space in the Rel...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This chapter charts some of the features that make Theodoret’s representation of space in the Religious History both typical of fifth-century hagiography more broadly, in its portrayal of the tension between wild landscape and human culture, and in some respects quite distinctive and unusual. The first section surveys the text’s representation of the relationship between saints and cities, with reference to Theodoret’s manipulation of the long tradition of representing mountains as spaces on the edges of urban territory, both within and beyond human control. Some of his subjects inhabit mountain territory that is represented as being outside human civilisation, but there is also a repeated pattern whereby even these figures are absorbed within urban society; others inhabit suburban spaces on the very edges of the city. To some extent those patterns reflect the distinctive geography of the upper Euphrates valley where many of Theodoret’s subjects lived, with high ground rising up sharply above the river valleys. I then move on in the second half of the chapter to look at Theodoret’s representation of human–environment relations from an ecocritical perspective, arguing that there is a closely related tension between anthropocentric and ecocentric visions of ascetic practice running through the text: any account which attempts to ascribe it to one or other of those categories is likely to end up with an oversimplified view. Images of the saints immersed in the environments they inhabit – sometimes quite literally, by their contact with the ground – or as figures who challenge the distinction between human and animal alternate with images of human mastery over the environment, for example by Theodoret’s repeated comparison of his subjects with Moses exercising control over the natural world.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a440040c5f99c08127ae8f81c26d09bf" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":118002435,"asset_id":123610345,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/118002435/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="123610345"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="123610345"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 123610345; 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dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=2374432]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":2374432,"title":"Athletics and Literature in the Roman Empire ","internal_url":"https://www.academia.edu/2374432/Athletics_and_Literature_in_the_Roman_Empire","owner_id":67612,"coauthors_can_edit":true,"owner":{"id":67612,"first_name":"Jason","middle_initials":null,"last_name":"König","page_name":"JasonKönig","domain_name":"st-andrews","created_at":"2009-09-27T00:56:11.349-07:00","display_name":"Jason König","url":"https://st-andrews.academia.edu/JasonK%C3%B6nig"},"attachments":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="profile--tab_heading_container js-section-heading" data-section="Papers" id="Papers"><h3 class="profile--tab_heading_container">Papers by Jason König</h3></div><div class="js-work-strip profile--work_container" data-work-id="106801337"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/106801337/Mountain_and_city_in_Dio_Chrysostom_s_Euboicus"><img alt="Research paper thumbnail of Mountain and city in Dio Chrysostom’s Euboicus" class="work-thumbnail" src="https://attachments.academia-assets.com/105797562/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/106801337/Mountain_and_city_in_Dio_Chrysostom_s_Euboicus">Mountain and city in Dio Chrysostom’s Euboicus</a></div><div class="wp-workCard_item"><span>Matteo Taufer (ed.) La montagna nell’antichità – Berge in der Antike – Mountains in Antiquity (Rombach Verlag): 327-45</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In modern writing about landscape mountains gain much of their fascination from the way in which ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In modern writing about landscape mountains gain much of their fascination from the way in which they stand on the edge of human control, marked by but also separate from human culture. My argument in this chapter is that that tension was a source of fascination for many ancient authors too. As a case study I look at Dio Chrysostom's Euboian Oration against the wider context of relations between mountains and the city in Greco-Roman culture. Mountains were not straightforwardly wilderness places in the ancient Mediterranean: they were often closed linked with urban culture, as I show in the first half of the chapter. I then look at the way in which Dio juxtaposes two different views of the mountains. He first of all depicts an idealised mountain community organically connected with the land it inhabits; he then shows how that community's freedom is threatened by a very different, urban model of human interaction with the mountains, which prioritises economic productivity.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1d0fcc93ff481330175d4f8f3c152215" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":105797562,"asset_id":106801337,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/105797562/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="106801337"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="106801337"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 106801337; 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dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1d0fcc93ff481330175d4f8f3c152215" } } $('.js-work-strip[data-work-id=106801337]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":106801337,"title":"Mountain and city in Dio Chrysostom’s Euboicus","internal_url":"https://www.academia.edu/106801337/Mountain_and_city_in_Dio_Chrysostom_s_Euboicus","owner_id":67612,"coauthors_can_edit":true,"owner":{"id":67612,"first_name":"Jason","middle_initials":null,"last_name":"König","page_name":"JasonKönig","domain_name":"st-andrews","created_at":"2009-09-27T00:56:11.349-07:00","display_name":"Jason König","url":"https://st-andrews.academia.edu/JasonK%C3%B6nig"},"attachments":[{"id":105797562,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/105797562/thumbnails/1.jpg","file_name":"17_Konig.pdf","download_url":"https://www.academia.edu/attachments/105797562/download_file","bulk_download_file_name":"Mountain_and_city_in_Dio_Chrysostom_s_Eu.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/105797562/17_Konig-libre.pdf?1695048062=\u0026response-content-disposition=attachment%3B+filename%3DMountain_and_city_in_Dio_Chrysostom_s_Eu.pdf\u0026Expires=1739845501\u0026Signature=GDHAdFAw5K3X7~kcXqL2bkX5HE2tMgt38TPsPZKnnGjTWd25Qra9XPuiZzG92QRYFqjvUmlVE5uqnCSHiB9ZuiO3F6ezjCEoLfrxME-f~oOm~D3wFgclIgpdvaCcwCOJMjKz5cSLobCrxCyiWgjBZanQjlla-jdUDoGlRxkJKyDkcSWd4Enr46Kiq5UPriQ0pifZaE4H1lBzItHov3iTXFQUd~TdaS13~llqTfZG0IAKMMdZJaoC6nsLVV3GyCe-RqOf92yNLLdQOXSrcd80VlV6exO4W-xTFZGw8Lbo8yOJrfjmgymYnW~hzcIe9HObkByTYMDbjmXvjT0l6eBmGQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="106490594"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/106490594/Solitude_and_biography_in_Jerome_s_Life_of_Hilarion"><img alt="Research paper thumbnail of Solitude and biography in Jerome’s Life of Hilarion" class="work-thumbnail" src="https://attachments.academia-assets.com/105673727/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/106490594/Solitude_and_biography_in_Jerome_s_Life_of_Hilarion">Solitude and biography in Jerome’s Life of Hilarion</a></div><div class="wp-workCard_item"><span>Koen de Temmerman (ed.) The Oxford Handbook of Ancient Biography, Oxford University Press: 295-308</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Solitude poses particular problems to the biographer. How can we depict someone else's solitary e...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Solitude poses particular problems to the biographer. How can we depict someone else's solitary experience? Modern biography has certain advantages over its ancient equivalents in that respect, just because of the greater prevalence of autobiographical self-reflection in modern culture. Modern biographers are able to draw on first-person accounts of solitary experience-for example in diaries-which are common now but were almost non-existent in ancient culture. They have learned from autobiographical and psychoanalytic habits of thinking to speculate about the intellectual or emotional inner life of their subjects. And they are influenced by images of the self-contained, bounded individual which on some accounts became widespread only in the Romantic writing of the early nineteenth century, where solitude was often viewed as a state which was crucial to the formation of self-knowledge and identity: William Wordsworth's autobiographical portrait in The Prelude is a classic example 1 (e.g, Prelude 4.354-357: 'When from our better selves we have too long / Been parted by the hurrying world, and droop, / Sick of its business, of its pleasures tired, / How gracious, how benign, is Solitude'). And yet even in the modern world biography still tends to focus above all on relationships, on acts of communication (particularly as revealed through letters), or on public behaviour. Sustained accounts of solitary experience in modern biography are relatively rare. Extended descriptions of solitude are even harder to find in Greco-Roman biography. There are several different but intersecting reasons for that. One is simply 1 See Mellor 1992. 1 the fact that solitude tended to carry negative connotations in ancient culture far more often than it does for us. There are plenty of exceptions. There are heroes of solitude in classical literature: one might think of Achilles brooding by his ships (e.g. Homer, Iliad 1.348-350), or Socrates, standing rapt outside Agathon's door, in Plato's Symposium (175a-b). There are also images of solitude as a state that enables intellectual and philosophical contemplation. Iamblichus claims that the followers of Pythagoras would start their day with a solitary morning walk (Iamblichus, On the Pythagorean Life 21.96-100). Pliny the Younger describes his villas as place of withdrawal from society, during times of otium (leisure), where he can make progress with his scholarly and literary work in peace (e.g., Letters 2.17 and 5.2; 2 also 1.6 and 1.9) However, these are relatively rare examples. There is nothing to match Wordsworth's idealization of solitude as an opportunity for experiencing and acting out identity. Even writers who leave space for positive views of solitude often turn out on closer inspection to be ambivalent. Seneca is a case in point: he sees the attraction of solitude, which allows one to withdraw into one's own thoughts, with the goal of self-improvement, but he also worries about withdrawal from day-today social interaction. 3 And of course there is a wide range of much more unequivocally negative portrayals of living alone. The most famous and monstrous is the Cyclops Polyphemus in Odyssey Book 9 ('there a huge man used to sleep; he pastured his flocks alone and far off, nor did he spend time with others, but he stayed aloof and lived a lawless life': 9.187-9). 4 2 See Webb 2007: 7-8. 3 See Webb 2007: 5-6. 4 All translations are my own, except where otherwise noted.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e7bee77675a481159fc01ae816b7490d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":105673727,"asset_id":106490594,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/105673727/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="106490594"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="106490594"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 106490594; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="106168350"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/106168350/Ecocritical_Readings_in_Late_Hellenistic_Literature_Landscape_Alteration_and_Hybris_in_Strabo_and_Diodorus"><img alt="Research paper thumbnail of Ecocritical Readings in Late Hellenistic Literature Landscape Alteration and Hybris in Strabo and Diodorus" class="work-thumbnail" src="https://attachments.academia-assets.com/105435239/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/106168350/Ecocritical_Readings_in_Late_Hellenistic_Literature_Landscape_Alteration_and_Hybris_in_Strabo_and_Diodorus">Ecocritical Readings in Late Hellenistic Literature Landscape Alteration and Hybris in Strabo and Diodorus</a></div><div class="wp-workCard_item"><span>Jason König and Nicolas Wiater (eds.) Late Hellenistic Greek Literature in Dialogue, Cambridge University Press</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Human alteration of the landscape was an object of fascination for ancient Greek and Roman cultur...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Human alteration of the landscape was an object of fascination for ancient Greek and Roman culture, as it has been also in the post-classical world. It attracts both positive and negative representations in ancient literature. Sometimes it is portrayed in celebratory terms as a sign of progress towards civilisation and order: cutting through mountains and diverting rivers are portrayed as acts of benefaction. Side by side with that celebratory attitude runs a much more negative strand, where scarring and disrupting the earth's surface is linked with hybris, and in some cases viewed even as an offence against the will of the gods. In much of ancient literature the second of those two strands is particularly prominent, not least because the most high-profile acts of landscape alteration were often taken as signs of the tyrannical character of the rulers who sponsored them. My hypothesis in this chapter, however, is that in late Hellenistic and Augustan Greek literature the first, celebratory strand is unusually prominent. We will see that here especially for the opening books of Diodorus Siculus' Historical Library and for Strabo's Geography. Exploring that hypothesis will involve bringing these two texts into dialogue with each other and with a range of classical, late Hellenistic and imperial equivalents in order to draw out some of the similarities and the differences between them. I also aim to show, however, just how complex the story of those shifting patterns of representation is. If we want to do justice to ancient responses to landscape, we need to understand the ambiguities that run not only through whole centuries but also even through individual works. And that involves recognising the way in which knowledge-ordering texts like the works of Strabo and Diodorus were designed to be read from end to end, with close attention to their intratextual complexity, even when they were composed largely of material derived from other, earlier works. When we do that we start to see traces of equivocation or hesitation even in these most celebratory portrayals of human resourcefulness.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="71dd40578fc4cdc0a73b1acf6aeaea6d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":105435239,"asset_id":106168350,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/105435239/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="106168350"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="106168350"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 106168350; 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Archéologie et histoire ancienne</span><span>, 2018</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="39e4adedd43627e794f2790e432ff420" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":88089744,"asset_id":82350228,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/88089744/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="82350228"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="82350228"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 82350228; 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Leiden: Brill</span><span>, 2014</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4f04328d5b2407b4e80b609c58da1e6f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61974916,"asset_id":41838347,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61974916/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="41838347"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="41838347"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41838347; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="41573094"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/41573094/Representations_of_intellectual_community_in_Plutarch_Pliny_the_Younger_and_Aulus_Gellius"><img alt="Research paper thumbnail of Representations of intellectual community in Plutarch, Pliny the Younger and Aulus Gellius" class="work-thumbnail" src="https://attachments.academia-assets.com/61729311/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/41573094/Representations_of_intellectual_community_in_Plutarch_Pliny_the_Younger_and_Aulus_Gellius">Representations of intellectual community in Plutarch, Pliny the Younger and Aulus Gellius</a></div><div class="wp-workCard_item"><span>Andurand, A. and Bonnet, C. (eds.) La République ‹‹gréco-romaine›› des lettres: construction des réseaux savants et circulation des savoirs dans l’empire romain, (Archimède: archéologie et histoire ancienne Hors série 1): 54-67.</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This chapter argues that the late first and second century CE was a period which saw important ex...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This chapter argues that the late first and second century CE was a period which saw important experiments with different possibilities for representing intellectual community. I look first at Plutarch’s Sympotic Questions: his sympotic community is tied together by a shared style of conversation, which involves entering into dialogue with the authors of the past; it is also represented as a strongly Greek community, not least in the fact that so many of the conversations Plutarch records are set at festivals. Pliny’s Letters are closely parallel to Plutarch’s project: there is not enough evidence to demonstrate mutual infl uence between the two works conclusively, but Pliny does conjure an image of an elite community that shares the scale and variety of Plutarch’s work, although with the difference that Pliny is much more interested in the portrayal of the book as a physical object, for example in his portrayal of recitation culture. For Gellius too Plutarch’s Sympotic Questions is an important point of comparison, in fact Plutarch is one of the main inspirations for his work, but he too, even more so than Pliny, gives great prominence to the act of reading; the elite community he presents also has far fewer named figures, and that difference reflects his interest in solitary engagement with the writings of the past as an essential complement to learned conversation.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e3042197134d3a907cdfe8afc79e4595" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61729311,"asset_id":41573094,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61729311/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="41573094"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="41573094"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41573094; 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Valuing Landscape in Classical Antiquity: Natural Environment and Cultural Imagination (Leiden: Brill) 46-69.</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="49ed27bec7bccb8c64a44761aff5c9e3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":51433045,"asset_id":31000840,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/51433045/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="31000840"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="31000840"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 31000840; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=31000840]").text(description); $(".js-view-count[data-work-id=31000840]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 31000840; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='31000840']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "49ed27bec7bccb8c64a44761aff5c9e3" } } $('.js-work-strip[data-work-id=31000840]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":31000840,"title":"'Strabo's Mountains', in McInerney, J. \u0026 Sluiter, I. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="348912" id="books"><div class="js-work-strip profile--work_container" data-work-id="123610345"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/123610345/Suburban_saints_space_place_and_environment_in_Theodoret_s_Religious_History"><img alt="Research paper thumbnail of Suburban saints: space, place and environment in Theodoret’s Religious History" class="work-thumbnail" src="https://attachments.academia-assets.com/118002435/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/123610345/Suburban_saints_space_place_and_environment_in_Theodoret_s_Religious_History">Suburban saints: space, place and environment in Theodoret’s Religious History</a></div><div class="wp-workCard_item"><span>Lived Spaces in Late Antiquity, eds. Carlos Machado, Rowan Munnery, Rebecca Sweetman</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This chapter charts some of the features that make Theodoret’s representation of space in the Rel...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This chapter charts some of the features that make Theodoret’s representation of space in the Religious History both typical of fifth-century hagiography more broadly, in its portrayal of the tension between wild landscape and human culture, and in some respects quite distinctive and unusual. The first section surveys the text’s representation of the relationship between saints and cities, with reference to Theodoret’s manipulation of the long tradition of representing mountains as spaces on the edges of urban territory, both within and beyond human control. Some of his subjects inhabit mountain territory that is represented as being outside human civilisation, but there is also a repeated pattern whereby even these figures are absorbed within urban society; others inhabit suburban spaces on the very edges of the city. To some extent those patterns reflect the distinctive geography of the upper Euphrates valley where many of Theodoret’s subjects lived, with high ground rising up sharply above the river valleys. I then move on in the second half of the chapter to look at Theodoret’s representation of human–environment relations from an ecocritical perspective, arguing that there is a closely related tension between anthropocentric and ecocentric visions of ascetic practice running through the text: any account which attempts to ascribe it to one or other of those categories is likely to end up with an oversimplified view. Images of the saints immersed in the environments they inhabit – sometimes quite literally, by their contact with the ground – or as figures who challenge the distinction between human and animal alternate with images of human mastery over the environment, for example by Theodoret’s repeated comparison of his subjects with Moses exercising control over the natural world.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a440040c5f99c08127ae8f81c26d09bf" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":118002435,"asset_id":123610345,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/118002435/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="123610345"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="123610345"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 123610345; 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La montagna nell’antichità – Berge in der Antike – Mountains in Antiquity (Rombach Verlag): 327-45</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In modern writing about landscape mountains gain much of their fascination from the way in which ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In modern writing about landscape mountains gain much of their fascination from the way in which they stand on the edge of human control, marked by but also separate from human culture. My argument in this chapter is that that tension was a source of fascination for many ancient authors too. As a case study I look at Dio Chrysostom's Euboian Oration against the wider context of relations between mountains and the city in Greco-Roman culture. Mountains were not straightforwardly wilderness places in the ancient Mediterranean: they were often closed linked with urban culture, as I show in the first half of the chapter. I then look at the way in which Dio juxtaposes two different views of the mountains. He first of all depicts an idealised mountain community organically connected with the land it inhabits; he then shows how that community's freedom is threatened by a very different, urban model of human interaction with the mountains, which prioritises economic productivity.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1d0fcc93ff481330175d4f8f3c152215" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":105797562,"asset_id":106801337,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/105797562/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="106801337"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="106801337"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 106801337; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="106490594"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/106490594/Solitude_and_biography_in_Jerome_s_Life_of_Hilarion"><img alt="Research paper thumbnail of Solitude and biography in Jerome’s Life of Hilarion" class="work-thumbnail" src="https://attachments.academia-assets.com/105673727/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/106490594/Solitude_and_biography_in_Jerome_s_Life_of_Hilarion">Solitude and biography in Jerome’s Life of Hilarion</a></div><div class="wp-workCard_item"><span>Koen de Temmerman (ed.) The Oxford Handbook of Ancient Biography, Oxford University Press: 295-308</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Solitude poses particular problems to the biographer. How can we depict someone else's solitary e...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Solitude poses particular problems to the biographer. How can we depict someone else's solitary experience? Modern biography has certain advantages over its ancient equivalents in that respect, just because of the greater prevalence of autobiographical self-reflection in modern culture. Modern biographers are able to draw on first-person accounts of solitary experience-for example in diaries-which are common now but were almost non-existent in ancient culture. They have learned from autobiographical and psychoanalytic habits of thinking to speculate about the intellectual or emotional inner life of their subjects. And they are influenced by images of the self-contained, bounded individual which on some accounts became widespread only in the Romantic writing of the early nineteenth century, where solitude was often viewed as a state which was crucial to the formation of self-knowledge and identity: William Wordsworth's autobiographical portrait in The Prelude is a classic example 1 (e.g, Prelude 4.354-357: 'When from our better selves we have too long / Been parted by the hurrying world, and droop, / Sick of its business, of its pleasures tired, / How gracious, how benign, is Solitude'). And yet even in the modern world biography still tends to focus above all on relationships, on acts of communication (particularly as revealed through letters), or on public behaviour. Sustained accounts of solitary experience in modern biography are relatively rare. Extended descriptions of solitude are even harder to find in Greco-Roman biography. There are several different but intersecting reasons for that. One is simply 1 See Mellor 1992. 1 the fact that solitude tended to carry negative connotations in ancient culture far more often than it does for us. There are plenty of exceptions. There are heroes of solitude in classical literature: one might think of Achilles brooding by his ships (e.g. Homer, Iliad 1.348-350), or Socrates, standing rapt outside Agathon's door, in Plato's Symposium (175a-b). There are also images of solitude as a state that enables intellectual and philosophical contemplation. Iamblichus claims that the followers of Pythagoras would start their day with a solitary morning walk (Iamblichus, On the Pythagorean Life 21.96-100). Pliny the Younger describes his villas as place of withdrawal from society, during times of otium (leisure), where he can make progress with his scholarly and literary work in peace (e.g., Letters 2.17 and 5.2; 2 also 1.6 and 1.9) However, these are relatively rare examples. There is nothing to match Wordsworth's idealization of solitude as an opportunity for experiencing and acting out identity. Even writers who leave space for positive views of solitude often turn out on closer inspection to be ambivalent. Seneca is a case in point: he sees the attraction of solitude, which allows one to withdraw into one's own thoughts, with the goal of self-improvement, but he also worries about withdrawal from day-today social interaction. 3 And of course there is a wide range of much more unequivocally negative portrayals of living alone. The most famous and monstrous is the Cyclops Polyphemus in Odyssey Book 9 ('there a huge man used to sleep; he pastured his flocks alone and far off, nor did he spend time with others, but he stayed aloof and lived a lawless life': 9.187-9). 4 2 See Webb 2007: 7-8. 3 See Webb 2007: 5-6. 4 All translations are my own, except where otherwise noted.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e7bee77675a481159fc01ae816b7490d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":105673727,"asset_id":106490594,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/105673727/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="106490594"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="106490594"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 106490594; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="106168350"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/106168350/Ecocritical_Readings_in_Late_Hellenistic_Literature_Landscape_Alteration_and_Hybris_in_Strabo_and_Diodorus"><img alt="Research paper thumbnail of Ecocritical Readings in Late Hellenistic Literature Landscape Alteration and Hybris in Strabo and Diodorus" class="work-thumbnail" src="https://attachments.academia-assets.com/105435239/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/106168350/Ecocritical_Readings_in_Late_Hellenistic_Literature_Landscape_Alteration_and_Hybris_in_Strabo_and_Diodorus">Ecocritical Readings in Late Hellenistic Literature Landscape Alteration and Hybris in Strabo and Diodorus</a></div><div class="wp-workCard_item"><span>Jason König and Nicolas Wiater (eds.) Late Hellenistic Greek Literature in Dialogue, Cambridge University Press</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Human alteration of the landscape was an object of fascination for ancient Greek and Roman cultur...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Human alteration of the landscape was an object of fascination for ancient Greek and Roman culture, as it has been also in the post-classical world. It attracts both positive and negative representations in ancient literature. Sometimes it is portrayed in celebratory terms as a sign of progress towards civilisation and order: cutting through mountains and diverting rivers are portrayed as acts of benefaction. Side by side with that celebratory attitude runs a much more negative strand, where scarring and disrupting the earth's surface is linked with hybris, and in some cases viewed even as an offence against the will of the gods. In much of ancient literature the second of those two strands is particularly prominent, not least because the most high-profile acts of landscape alteration were often taken as signs of the tyrannical character of the rulers who sponsored them. My hypothesis in this chapter, however, is that in late Hellenistic and Augustan Greek literature the first, celebratory strand is unusually prominent. We will see that here especially for the opening books of Diodorus Siculus' Historical Library and for Strabo's Geography. Exploring that hypothesis will involve bringing these two texts into dialogue with each other and with a range of classical, late Hellenistic and imperial equivalents in order to draw out some of the similarities and the differences between them. I also aim to show, however, just how complex the story of those shifting patterns of representation is. If we want to do justice to ancient responses to landscape, we need to understand the ambiguities that run not only through whole centuries but also even through individual works. And that involves recognising the way in which knowledge-ordering texts like the works of Strabo and Diodorus were designed to be read from end to end, with close attention to their intratextual complexity, even when they were composed largely of material derived from other, earlier works. When we do that we start to see traces of equivocation or hesitation even in these most celebratory portrayals of human resourcefulness.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="71dd40578fc4cdc0a73b1acf6aeaea6d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":105435239,"asset_id":106168350,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/105435239/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="106168350"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="106168350"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 106168350; 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Archéologie et histoire ancienne</span><span>, 2018</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="39e4adedd43627e794f2790e432ff420" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":88089744,"asset_id":82350228,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/88089744/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="82350228"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="82350228"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 82350228; 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Madsen, J. M. & Rees, R. (eds.). Leiden: Brill</span><span>, 2014</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4f04328d5b2407b4e80b609c58da1e6f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61974916,"asset_id":41838347,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61974916/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="41838347"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="41838347"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41838347; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="41573094"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/41573094/Representations_of_intellectual_community_in_Plutarch_Pliny_the_Younger_and_Aulus_Gellius"><img alt="Research paper thumbnail of Representations of intellectual community in Plutarch, Pliny the Younger and Aulus Gellius" class="work-thumbnail" src="https://attachments.academia-assets.com/61729311/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/41573094/Representations_of_intellectual_community_in_Plutarch_Pliny_the_Younger_and_Aulus_Gellius">Representations of intellectual community in Plutarch, Pliny the Younger and Aulus Gellius</a></div><div class="wp-workCard_item"><span>Andurand, A. and Bonnet, C. (eds.) La République ‹‹gréco-romaine›› des lettres: construction des réseaux savants et circulation des savoirs dans l’empire romain, (Archimède: archéologie et histoire ancienne Hors série 1): 54-67.</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This chapter argues that the late first and second century CE was a period which saw important ex...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This chapter argues that the late first and second century CE was a period which saw important experiments with different possibilities for representing intellectual community. I look first at Plutarch’s Sympotic Questions: his sympotic community is tied together by a shared style of conversation, which involves entering into dialogue with the authors of the past; it is also represented as a strongly Greek community, not least in the fact that so many of the conversations Plutarch records are set at festivals. Pliny’s Letters are closely parallel to Plutarch’s project: there is not enough evidence to demonstrate mutual infl uence between the two works conclusively, but Pliny does conjure an image of an elite community that shares the scale and variety of Plutarch’s work, although with the difference that Pliny is much more interested in the portrayal of the book as a physical object, for example in his portrayal of recitation culture. For Gellius too Plutarch’s Sympotic Questions is an important point of comparison, in fact Plutarch is one of the main inspirations for his work, but he too, even more so than Pliny, gives great prominence to the act of reading; the elite community he presents also has far fewer named figures, and that difference reflects his interest in solitary engagement with the writings of the past as an essential complement to learned conversation.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e3042197134d3a907cdfe8afc79e4595" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61729311,"asset_id":41573094,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61729311/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="41573094"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="41573094"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41573094; 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Dialogue in Antiquity (Cambridge University Press): 85-113.</span><span>, 2008</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d8bc38365a396ff1ef738f078505089a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":34023202,"asset_id":7440979,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/34023202/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="7440979"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="7440979"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 7440979; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="7440949"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/7440949/Body_and_text_in_the_Greek_and_Roman_novels"><img alt="Research paper thumbnail of Body and text in the Greek and Roman novels" class="work-thumbnail" src="https://attachments.academia-assets.com/34023179/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/7440949/Body_and_text_in_the_Greek_and_Roman_novels">Body and text in the Greek and Roman novels</a></div><div class="wp-workCard_item"><span>in Whitmarsh, T. (ed.) Cambridge Companion to the Greek and Roman Novels, Cambridge University Press (2008): 127-44. </span><span>, 2008</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="bfb8ea74e8dcc69e839bb797c0c2b294" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":34023179,"asset_id":7440949,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/34023179/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="7440949"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="7440949"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 7440949; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="7440931"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/7440931/Conventions_of_prefatory_self_presentation_in_Galens_On_the_Order_of_my_Own_Books"><img alt="Research paper thumbnail of Conventions of prefatory self-presentation in Galen's On the Order of my Own Books" class="work-thumbnail" src="https://attachments.academia-assets.com/34023162/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/7440931/Conventions_of_prefatory_self_presentation_in_Galens_On_the_Order_of_my_Own_Books">Conventions of prefatory self-presentation in Galen's On the Order of my Own Books</a></div><div class="wp-workCard_item"><span> in Gill, C., Wilkins, J. and Whitmarsh, T. (eds.) Galen and the World of Knowledge, Cambridge University Press (2009): 35-58. </span><span>, 2009</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">compilatory writing in the roman empire Galen's relationship with the oratory of the 'Second Soph...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">compilatory writing in the roman empire Galen's relationship with the oratory of the 'Second Sophistic' has received a great deal of attention within recent scholarship. 1 His interaction with the medical writing of his predecessors and contemporaries has been widely, albeit far from exhaustively, mapped. And yet, beyond those two areas very little attention has been given to his relationship with the compilatory habits of works that structure so much of the Greek and Latin writing of the Roman Empire. 2 Accumulation of knowledge is a recurring aim for Imperial writers in a wide range of genres. Common techniques and tropes of knowledge-ordering are shared between many different authors and genres that seem at first sight to have little in common: historical and geographical composition, miscellanistic writing, mythography and paradoxography, lexicography, philosophy, scientific writing of many different types, technical and didactic writing, and in addition an enormous range of texts that are barely categorisable within any of those modern groupings, for example Pliny's vast and encyclopedic Natural History, or Athenaeus' ostentatiously eclectic Deipnosophistae. This chapter -focused around a reading of the preface to On the Order of My Own Books (Ord.Lib.Prop.)offers an initial approach to the problem of how we should situate Galen's work within that vast, if diffuse, Imperial habit of compilation. It aims to draw out Galen's typicality -the way in which he draws on the common language of knowledge-ordering and contributes to it influentially. It also aims to make clear something of his originality, the way in which he manipulates these shared resources for highly distinctive and original ends.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d6a1a97df9aac40c9856ed2dd6f496f5" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":34023162,"asset_id":7440931,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/34023162/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="7440931"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="7440931"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 7440931; 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dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d6a1a97df9aac40c9856ed2dd6f496f5" } } $('.js-work-strip[data-work-id=7440931]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":7440931,"title":"Conventions of prefatory self-presentation in Galen's On the Order of my Own Books","internal_url":"https://www.academia.edu/7440931/Conventions_of_prefatory_self_presentation_in_Galens_On_the_Order_of_my_Own_Books","owner_id":67612,"coauthors_can_edit":true,"owner":{"id":67612,"first_name":"Jason","middle_initials":null,"last_name":"König","page_name":"JasonKönig","domain_name":"st-andrews","created_at":"2009-09-27T00:56:11.349-07:00","display_name":"Jason König","url":"https://st-andrews.academia.edu/JasonK%C3%B6nig"},"attachments":[{"id":34023162,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/34023162/thumbnails/1.jpg","file_name":"15._Conventions_of_prefatory_self-representation.pdf","download_url":"https://www.academia.edu/attachments/34023162/download_file","bulk_download_file_name":"Conventions_of_prefatory_self_presentati.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/34023162/15._Conventions_of_prefatory_self-representation-libre.pdf?1403588011=\u0026response-content-disposition=attachment%3B+filename%3DConventions_of_prefatory_self_presentati.pdf\u0026Expires=1739797559\u0026Signature=RhxVojifioaoB7NfDd5O9~0GemQsBaPGw9LwxNPguctvQLmCMrHAbqWs6YfS1kLdf5c5eHCdGsUFIe6yy2N0mzj0CIFt-Ducfmn1zTxcpXJjZxP67YklXutbcMkfrG4CFhXzIGYMCupnS0AcYf64-o3p9fPJg-nlbu7jsCnbC8H4siVs1RmDkPn2C4C~bLmIbfdCw0vgMvdre4dL5OMDm5jkJyyBYmsKMkp0XlWXcIv8uAm~Vr05slXWzDzfSYdjL5Yfibl8cRihUEpVEPaHxJjxYuEgmky8h-yZS-ke0z7MsbZ45eZeOMzgOUkqa3aFcVpx~xCiIZEYOLZNyKzu~g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="4778759"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/4778759/Strabos_landscapes_abstract_"><img alt="Research paper thumbnail of Strabo's landscapes (abstract)" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/4778759/Strabos_landscapes_abstract_">Strabo's landscapes (abstract)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper argues (drawing on recent work on the politics of landscape representation in cultural...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper argues (drawing on recent work on the politics of landscape representation in cultural geography and landscape studies) that representation of mountains plays a key role in Strabo’s exploration of the distinction between civilised and uncivilised territories within the Mediterranean world. <br /> <br />Some aspects of Strabo’s mountains are in line with what we find in other ancient authors, for example the cartographic use of mountains (Strabo starts nearly every account of a new region with an account of its shape, with reference to its mountains–also rivers and coastlines), and the ethnographic association between rough mountains and uncivilised peoples. <br /> <br />In other respects, however, Strabo is unusual, especially in the frequency with which he returns to the subject of human domestication of mountains (which is surprisingly infrequent in earlier geographical and historiographical writing). In some books–most strikingly of all in his account of Iberia in Book 1–he emphasizes repeatedly the way in which Rome has pacified brigands and brought political and military control to wild populations (cf. Geography 2.5.26: ‘the cold mountainous regions furnish by nature only a wretched existence to their inhabitants, yet even the regions of poverty and piracy become civilised as soon as they get good administrators’). <br /> <br />Elsewhere, by contrast, he gives a very different impression of the way in which mountains can be integrated within human civilisation in a more organic way. That theme is concentrated especially in his portrayal of Italy in Book 5, and mainland Greece in Book 8: in these sections we repeatedly encounter descriptions of cities built into hillsides, and mountains associated with economic advantage and religious knowledge (the differences between Strabo and Pausanias are often stressed, but in his books on mainland Greece Strabo is much closer to Pausanias than he is elsewhere). There are some scattered examples of the pacification-of-brigands motif, but they are usually linked (again especially for Greece) with the distant past (e.g. 9.1.4 for the killing of robbers by Theseus at the Sceironian rocks). <br /> <br />Strabo’s account of the hills of Rome is part of that wider narrative of the domestication of mountain landscape (although it has to my knowledge never been read in relation to that wider theme in the text as a whole). It also stands out in ancient Greco-Roman literature as an unusual example of aesthetic appreciation of mountain landscape: ‘the early Romans made but little account of the beauty of Rome, because they were occupied with other, greater and more necessary, matters; whereas the later Romans, and particularly those of today and in my time, have not fallen short in this respect either — indeed, they have filled the city with many beautiful structures…the crowns of those hills that are above the river and extend as far as its bed, which present to the eye the appearance of a stage-painting (σκηνογραφικὴν ὄψιν) — all this, I say, affords a spectacle that one can hardly draw away from’. (5.3.8). For Strabo, it seems, appreciation of the beauty of the land can follow only after it has been brought under control. <br /> <br />There is thus a distinction running through the work between rough mountains which been only recently and in many cases imperfectly pacified, and other regions whose mountains have been domesticated much longer ago. In practice, however, the distinction between those spheres is sometimes undermined as we read, and the final section of the paper examines Strabo’s representation of the region of Pontus in Book 12 in order to demonstrate that. The pacification-of-brigands motif recurs repeatedly in that book in references to the Roman victory over Mithridates, but the uncivilised/civilised dichotomy is not secure here. Most importantly, the depiction of Strabo’s home city of Amaseia, which is built into the rocky landscape around it, recalls the civilised cities of Italy in Book 5 (this is another much analysed passage which like the depiction of the hills of Rome has never been much discussed in relation to portrayal of hills and mountains elsewhere in the work). <br /> <br />The final section of the paper draws comparisons with a series of other geographical and historiographical authors (focusing especially on his late Hellenistic contemporaries and early imperial successors up to the second and early third century CE) in order to explore the possibility that Strabo’s preoccupations with this theme of human control over physical landscape may be at least partly explained by his Augustan context–although I also stress the hazards of relying on a reductive appeal to political context, given how different Strabo’s work is even from what we find in contemporary authors like Dionysius and Diodorus.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="4778759"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="4778759"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 4778759; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=4778759]").text(description); $(".js-view-count[data-work-id=4778759]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 4778759; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='4778759']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=4778759]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":4778759,"title":"Strabo's landscapes (abstract)","internal_url":"https://www.academia.edu/4778759/Strabos_landscapes_abstract_","owner_id":67612,"coauthors_can_edit":true,"owner":{"id":67612,"first_name":"Jason","middle_initials":null,"last_name":"König","page_name":"JasonKönig","domain_name":"st-andrews","created_at":"2009-09-27T00:56:11.349-07:00","display_name":"Jason König","url":"https://st-andrews.academia.edu/JasonK%C3%B6nig"},"attachments":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="3852561"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/3852561/Landscape_and_reality_in_Apuleius_Metamorphoses"><img alt="Research paper thumbnail of Landscape and reality in Apuleius' Metamorphoses" class="work-thumbnail" src="https://attachments.academia-assets.com/31495831/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/3852561/Landscape_and_reality_in_Apuleius_Metamorphoses">Landscape and reality in Apuleius' Metamorphoses</a></div><div class="wp-workCard_item"><span>The Construction of the Real and the Ideal in the Ancient Novel, by Michael Paschalis, Stelios Panayotakis (eds.). 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