front cover of The Athenian Empire Restored
The Athenian Empire Restored
Epigraphic and Historical Studies
Harold B. Mattingly
University of Michigan Press, 1996
One of the most important periods of Greek history lies between the Persian king Xerxes' defeat at Greek hands in 479 B.C.E. and the destruction of the power of Athens in 404 B.C.E. A major problem in this era is how and when Athens managed to transform the free alliance against Persia into an empire of Athenian subjects: The Athenian Empire Restored presents a sustained challenge to the dating and interpretation of this process. 

This volume collects Harold B. Mattingly's most important essays on the question, and offers them in updated form together with a new introduction and notes, and a concordance of inscriptions. A preface by Mortimer Chambers helps place the volume amid the decades- long controversy about events in and around Athens, and describes the scientific technique that has proven Mattingly's argument.
Drawing on meticulous study of ancient coins, civic or religious inscriptions, and political decrees, Mattingly contends that the historical record has been badly muddled by over-reliance on "letter forms," or the "handwriting" on inscriptions made by stone-cutters, as a criterion for dating fifth-century inscriptions from the district of Attica. 

In the process of establishing a sounder methodology for investigating this crucial period of Greek--and Western--history, Mattingly in these groundbreaking essays turns a beacon of light on many aspects of Greek and Athenian society and history.
The Athenian Empire Restored will be eagerly received by historians, students and scholars of Greek culture and literature, and archaeologists in many fields.
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Barlaam and Ioasaph
John Damascene
Harvard University Press

A princely tale inspired by Christianity and Buddhism.

One of the best known examples of the hagiographic novel, this is the tale of an Indian prince who becomes aware of the world’s miseries and is converted to Christianity by the monk Barlaam. Barlaam and Josaphat (Ioasaph) were believed to have re-converted India after her lapse from conversion to Christianity, and they were numbered among the Christian saints. Centuries ago likenesses were noticed between the life of Josaphat and the life of the Buddha; the resemblances are in incidents, doctrine, and philosophy, and Barlaam’s rules of abstinence resemble the Buddhist monk’s. But not till the mid-nineteenth century was it recognized that, in Josaphat, the Buddha had been venerated as a Christian saint for about a thousand years.

The origin of the story of Barlaam and Ioasaph—which in itself has little peculiar to Buddhism—appears to be a Manichean tract produced in Central Asia. It was welcomed by the Arabs and by the Georgians. The Greek romance of Barlaam appears separately first in the 11th century. Most of the Greek manuscripts attribute the story to John the Monk, and it is only some later scribes who identify this John with John Damascene (ca. 676–749). There is strong evidence in Latin and Georgian as well as Greek that it was the Georgian Euthymius (who died in 1028) who caused the story to be translated from Georgian into Greek, the whole being reshaped and supplemented. The Greek romance soon spread throughout Christendom, and was translated into Latin, Old Slavonic, Armenian, and Arabic. An English version (from Latin) was used by Shakespeare in his caskets scene in The Merchant of Venice.

David M. Lang’s Introduction traces parallels between the Buddhist and Christian legends, discusses the importance of Arabic versions, and notes influences of the Manichean creed.

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