A better half to Persius and Juvenal breaks new floor in its in-depth specialize in either authors as "satiric successors"; distinctive person contributions recommend unique views on their paintings, and supply an in-depth exploration of Persius' and Juvenal's afterlives.
• offers specific and updated tips at the texts and contexts of Persius and Juvenal
• deals great dialogue of the reception of either authors, reflecting probably the most leading edge paintings being performed in modern Classics
• encompasses a thorough exploration of Persius' and Juvenal's afterlives
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Extra resources for A Companion to Persius and Juvenal (Blackwell Companions to the Ancient World)
Until recently, it had been thought (cf. Giot et al. 1979) that the earliest megaliths in the region were simple passage graves, such as those found at Barnenez and Ile Guennoc (Finistère) and at Kercado (Morbihan). Then, in an important paper, L’Helgouach (1983) presented evidence to suggest that some of these simple passage graves (notably Mané-Rutual and La Table des Marchand at Locmariaquer, Morbihan) incorporated broken fragments of earlier decorated menhirs. Positive proof for this suggestion was provided only a year later, when Le Roux (1984) discovered carvings on the upper face of one of the capstones of the passage grave of Gavrinis (Larmor-Baden, Morbihan).
1923). Two monuments are known from the commune of Arzon, a few kilometres to the south-west of Carnac on the other side of the Golfe du Morbihan: the long mound of Le Petit Mont (Lecornec in press) and the monument of Bilgroix (Le Roux 1979b). A third group is concentrated in the interior of Eastern Brittany, and includes the monuments of La Croix St-Pierre (Milon and Giot 1954) and La CroixMadame (Briard in press) at St-Just, Ille-et-Vilaine, and Le Jardin-auxMoines at Néant-sur-Yvel, Morbihan (Briard 1989).
According to Meillassoux the power of elders within a community is often based on their ability to control the access of younger men to potential wives (‘control of the means of reproduction’). Through this control, elders are able to make demands on the labour and allegiance of younger men. In many societies, men are only allowed to marry after they have undergone some form of initiation ceremony, marking their transition from boyhood to manhood. This initiation typically involves the passing on of sacred knowledge, controlled by the elders, and may also involve payment by the initiate to ritual specialists or particular relatives: the form of such payments is in most cases strictly determined by convention, and access to the appropriate valuables is controlled by the elders.
A Companion to Persius and Juvenal (Blackwell Companions to the Ancient World)