By Petr Kitzler
This ebook strains the reinterpretations of the recognized North African martyr textual content Passio Perpetuae et Felicitatis within the literature of the early Church from the third century as much as the days of Augustine. This recontextualization reaches its height within the so-called Acta Perpetuae that signify an intensive rewriting of the unique and an try and change it with a purified textual content extra compliant with the socio-theological conventions of that point.
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Additional info for From Passio Perpetuae to Acta Perpetuae
For an iconographical material connected to the early cult of Perpetua and Felicity see also below, p. 73 – 76. For a detailed overview of the inscriptions, see Yvette Duval, Loca Sanctorum Africae. Le culte des martyres en Afrique du IVe au VIIe siècle, 2 vols. (Roma: École française de Rome, 1982), vol. 1, 7‒20; vol. 2, 682‒683. See also William Tabbernee, Montanist Inscriptions and Testimonia. Epigraphic Sources Illustrating the History of Montanism (Macon [Georgia]: Mercer University Press, 1997), 105 – 117.
Harris, its discoverer, was working with. Harris’s notes on the margins indicate that he ultimately changed his mind about the Greek version being the original; see Brent D. Shaw, “Postscript 2003,” in Studies in Ancient Greek and Roman Society, ed. Robin Osborne (Cambridge: Cambridge University Press, 2004): (322– 325) 322. For a summary of past research, see again van Beek, 84*‒91*; for a recent detailed analysis, see Jacqueline Amat, “Introduction”: 51‒66; also Marco Formisano, “Introduzione”: 17‒18; Antonie Wlosok, “Passio Perpetuae et Felicitatis”: 425 – 426; and Thomas J.
Rémi Gounelle, “Traductions de textes hagiographiques et apocryphes latins en grec,” Apocrypha 16 (2005): 35 – 74; see also Eligius Dekkers, “Les traductions grecques des écrits patristiques latins,” SacEr 5 (1953): 193 – 233. 28 1 Fortissimi martyres: The Passio Perpetuae et Felicitatis as a pre-text stylistic terms, has been available for some time,¹²⁰ and secondly, and more importantly for the purpose of this book, the discrepancies between the Greek and Latin versions cannot be interpreted as a concerted effort on the part of the Greek translator to manipulate and reinterpret the Latin original.