This book blurs the line between high and low culture throughout literary history.

The common story in literary studies is that the emergence of popular and junk literature is related to the emergence of modern society due to the rise of literacy and the shortening of workdays. Ancient Weeds upends this misconception by demonstrating that antiquity had its fair share of literary pieces that fit the definition of popular, trivial, and junk literature. The authors analyze artifacts such as the ancient Egyptian Turin Papyrus, ancient love novels, Christian hagiographies and passion plays, lives of Jesus and Marian hymns, Byzantine parodies of liturgical procedure, Old Norse tales and lying sagas, Arabic maqams, and Spanish blind romances. Through numerous excerpts, it becomes clear that the line between junk and high literature is thinner than it seems. They reveal how seemingly low themes such as sex and violence often overlap with the themes of high literature. In many cases, low literature is more imaginative and subversive than canonical texts, and bizarreness and non-conformity do not necessarily equate to the ephemerality of a work. As Ancient Weeds shows, thousands of years after it was written, low literature can still be a great source of entertainment today.
 

A re-examination of Western interpretations—and distortions—of Indian religious traditions.
 
In India in the Eyes of Europeans, Martin Fárek argues that when Western scholars interpret Indian traditions, they actually present distorted reflections of their own European culture, despite their attempts at unbiased objectivity. This distortion is clearest in the way India is viewed primarily through a religious lens—a lens fashioned from an implicitly Christian design. While discussing the current international dialogue on the topic and the work of such scholars as S. N. Balagangadhara, Fárek’s study presents the results of original research on several key topics: the problems in assigning religious significance to the Indian traditions that gave rise to Hinduism and Buddhism; Europeans’ questioning of Indians’ historical consciousness; the current debate surrounding the arrival of the Aryans in India; and controversial interpretations of the work of the reformer Rammohan Raj. The result is a provocative study that should prove fascinating to Indologists, theologians, anthropologists, and anyone interested in the history of thought.