Early Byzantine Pilgrimage Art explores the portable artifacts of eastern Mediterranean pilgrimage from the fifth to the seventh century, presenting them in the context of contemporary pilgrims’ texts and the archaeology of sacred sites. The book shows how the iconography and devotional piety of Byzantine pilgrimage art changed, and it surveys the material and social culture of pilgrimage. What did these early religious travelers take home with them and what did they leave behind? Where were these “sacred souvenirs” manufactured and what was their purpose? How did the images imprinted upon many of them help realize that purpose?

The first edition of this pathbreaking book, published in 1982, established late antique pilgrimage and its artifacts as an important topic of study. In this revised, enlarged version, Gary Vikan significantly expands the narrative by situating the miraculous world of the early Byzantine pilgrim within the context of late antique magic and pre-Christian healing shrines, and by considering the trajectory of pilgrimage after the Arab conquest of the seventh century.

The philosophy of the Presocratics still governs scholarly discussion today. This important volume grapples with a host of philosophical issues and philological and historical problems inherent in interpreting Presocratic philosophers.

A major new edition of the so-called Presocratics.

The fragments and testimonia of the early Greek philosophers (often labeled the ‘Presocratics’) have always been not only a fundamental source for understanding archaic Greek culture and ancient philosophy but also a perennially fresh resource that has stimulated Western thought until the present day. This new systematic conception and presentation of the evidence differs in three ways from Hermann Diels’s groundbreaking work, as well as from later editions: it renders explicit the material’s thematic organization; it includes a selection from such related bodies of evidence as archaic poetry, classical drama, and the Hippocratic corpus; and it presents an overview of the reception of these thinkers until the end of antiquity.

Volume I contains introductory and reference materials essential for using all other parts of the edition.
Volume II presents preliminary chapters on ancient doxography, the cosmological and moral background, and includes the early Ionian thinkers Pherecydes, Thales, Anaximander, and Anaximenes.
Volume III includes the early Ionian thinkers Xenophanes and Heraclitus.
Volume IV presents Pythagoras and the Pythagorean School, including Hippasus, Philolaus, Eurytus, Archytas, Hicetas, and Ecphantus, along with chapters on doctrines not attributed by name and reception.
Volume V includes the western Greek thinkers Parmenides, Zeno, Melissus, Empedocles, Alcmaeon, and Hippo.
Volume Vi includes the later Ionian and Athenian thinkers Anaxagoras, Archelaus, and Diogenes of Apollonia, along with chapters on early Greek medicine and the Derveni Papyrus.
Volume VII includes the atomists Leucippus and Democritus.
Volume VIII includes the so-called sophists Protagoras, Gorgias, Prodicus, Thrasymachus, and Hippias, along with testimonia relating to the life, views, and argumentative style of Socrates.
Volume IX includes the so-called sophists Antiphon, Lycophron, and Xeniades, along with the Anonymous of Iamblichus, the Dissoi Logoi, a chapter on characterizations of the ‘sophists’ as a group, and an appendix on philosophy and philosophers in Greek drama.

A major new edition of the so-called Presocratics.

The fragments and testimonia of the early Greek philosophers (often labeled the ‘Presocratics’) have always been not only a fundamental source for understanding archaic Greek culture and ancient philosophy but also a perennially fresh resource that has stimulated Western thought until the present day. This new systematic conception and presentation of the evidence differs in three ways from Hermann Diels’s groundbreaking work, as well as from later editions: it renders explicit the material’s thematic organization; it includes a selection from such related bodies of evidence as archaic poetry, classical drama, and the Hippocratic corpus; and it presents an overview of the reception of these thinkers until the end of antiquity.

Volume I contains introductory and reference materials essential for using all other parts of the edition.
Volume II presents preliminary chapters on ancient doxography, the cosmological and moral background, and includes the early Ionian thinkers Pherecydes, Thales, Anaximander, and Anaximenes.
Volume III includes the early Ionian thinkers Xenophanes and Heraclitus.
Volume IV presents Pythagoras and the Pythagorean School, including Hippasus, Philolaus, Eurytus, Archytas, Hicetas, and Ecphantus, along with chapters on doctrines not attributed by name and reception.
Volume V includes the western Greek thinkers Parmenides, Zeno, Melissus, Empedocles, Alcmaeon, and Hippo.
Volume Vi includes the later Ionian and Athenian thinkers Anaxagoras, Archelaus, and Diogenes of Apollonia, along with chapters on early Greek medicine and the Derveni Papyrus.
Volume VII includes the atomists Leucippus and Democritus.
Volume VIII includes the so-called sophists Protagoras, Gorgias, Prodicus, Thrasymachus, and Hippias, along with testimonia relating to the life, views, and argumentative style of Socrates.
Volume IX includes the so-called sophists Antiphon, Lycophron, and Xeniades, along with the Anonymous of Iamblichus, the Dissoi Logoi, a chapter on characterizations of the ‘sophists’ as a group, and an appendix on philosophy and philosophers in Greek drama.

A major new edition of the so-called Presocratics.

The fragments and testimonia of the early Greek philosophers (often labeled the ‘Presocratics’) have always been not only a fundamental source for understanding archaic Greek culture and ancient philosophy but also a perennially fresh resource that has stimulated Western thought until the present day. This new systematic conception and presentation of the evidence differs in three ways from Hermann Diels’s groundbreaking work, as well as from later editions: it renders explicit the material’s thematic organization; it includes a selection from such related bodies of evidence as archaic poetry, classical drama, and the Hippocratic corpus; and it presents an overview of the reception of these thinkers until the end of antiquity.

Volume I contains introductory and reference materials essential for using all other parts of the edition.
Volume II presents preliminary chapters on ancient doxography, the cosmological and moral background, and includes the early Ionian thinkers Pherecydes, Thales, Anaximander, and Anaximenes.
Volume III includes the early Ionian thinkers Xenophanes and Heraclitus.
Volume IV presents Pythagoras and the Pythagorean School, including Hippasus, Philolaus, Eurytus, Archytas, Hicetas, and Ecphantus, along with chapters on doctrines not attributed by name and reception.
Volume V includes the western Greek thinkers Parmenides, Zeno, Melissus, Empedocles, Alcmaeon, and Hippo.
Volume Vi includes the later Ionian and Athenian thinkers Anaxagoras, Archelaus, and Diogenes of Apollonia, along with chapters on early Greek medicine and the Derveni Papyrus.
Volume VII includes the atomists Leucippus and Democritus.
Volume VIII includes the so-called sophists Protagoras, Gorgias, Prodicus, Thrasymachus, and Hippias, along with testimonia relating to the life, views, and argumentative style of Socrates.
Volume IX includes the so-called sophists Antiphon, Lycophron, and Xeniades, along with the Anonymous of Iamblichus, the Dissoi Logoi, a chapter on characterizations of the ‘sophists’ as a group, and an appendix on philosophy and philosophers in Greek drama.

A major new edition of the so-called Presocratics.

The fragments and testimonia of the early Greek philosophers (often labeled the ‘Presocratics’) have always been not only a fundamental source for understanding archaic Greek culture and ancient philosophy but also a perennially fresh resource that has stimulated Western thought until the present day. This new systematic conception and presentation of the evidence differs in three ways from Hermann Diels’s groundbreaking work, as well as from later editions: it renders explicit the material’s thematic organization; it includes a selection from such related bodies of evidence as archaic poetry, classical drama, and the Hippocratic corpus; and it presents an overview of the reception of these thinkers until the end of antiquity.

Volume I contains introductory and reference materials essential for using all other parts of the edition.
Volume II presents preliminary chapters on ancient doxography, the cosmological and moral background, and includes the early Ionian thinkers Pherecydes, Thales, Anaximander, and Anaximenes.
Volume III includes the early Ionian thinkers Xenophanes and Heraclitus.
Volume IV presents Pythagoras and the Pythagorean School, including Hippasus, Philolaus, Eurytus, Archytas, Hicetas, and Ecphantus, along with chapters on doctrines not attributed by name and reception.
Volume V includes the western Greek thinkers Parmenides, Zeno, Melissus, Empedocles, Alcmaeon, and Hippo.
Volume Vi includes the later Ionian and Athenian thinkers Anaxagoras, Archelaus, and Diogenes of Apollonia, along with chapters on early Greek medicine and the Derveni Papyrus.
Volume VII includes the atomists Leucippus and Democritus.
Volume VIII includes the so-called sophists Protagoras, Gorgias, Prodicus, Thrasymachus, and Hippias, along with testimonia relating to the life, views, and argumentative style of Socrates.
Volume IX includes the so-called sophists Antiphon, Lycophron, and Xeniades, along with the Anonymous of Iamblichus, the Dissoi Logoi, a chapter on characterizations of the ‘sophists’ as a group, and an appendix on philosophy and philosophers in Greek drama.

A major new edition of the so-called Presocratics.

The fragments and testimonia of the early Greek philosophers (often labeled the ‘Presocratics’) have always been not only a fundamental source for understanding archaic Greek culture and ancient philosophy but also a perennially fresh resource that has stimulated Western thought until the present day. This new systematic conception and presentation of the evidence differs in three ways from Hermann Diels’s groundbreaking work, as well as from later editions: it renders explicit the material’s thematic organization; it includes a selection from such related bodies of evidence as archaic poetry, classical drama, and the Hippocratic corpus; and it presents an overview of the reception of these thinkers until the end of antiquity.

Volume I contains introductory and reference materials essential for using all other parts of the edition.
Volume II presents preliminary chapters on ancient doxography, the cosmological and moral background, and includes the early Ionian thinkers Pherecydes, Thales, Anaximander, and Anaximenes.
Volume III includes the early Ionian thinkers Xenophanes and Heraclitus.
Volume IV presents Pythagoras and the Pythagorean School, including Hippasus, Philolaus, Eurytus, Archytas, Hicetas, and Ecphantus, along with chapters on doctrines not attributed by name and reception.
Volume V includes the western Greek thinkers Parmenides, Zeno, Melissus, Empedocles, Alcmaeon, and Hippo.
Volume Vi includes the later Ionian and Athenian thinkers Anaxagoras, Archelaus, and Diogenes of Apollonia, along with chapters on early Greek medicine and the Derveni Papyrus.
Volume VII includes the atomists Leucippus and Democritus.
Volume VIII includes the so-called sophists Protagoras, Gorgias, Prodicus, Thrasymachus, and Hippias, along with testimonia relating to the life, views, and argumentative style of Socrates.
Volume IX includes the so-called sophists Antiphon, Lycophron, and Xeniades, along with the Anonymous of Iamblichus, the Dissoi Logoi, a chapter on characterizations of the ‘sophists’ as a group, and an appendix on philosophy and philosophers in Greek drama.

A major new edition of the so-called Presocratics.

The fragments and testimonia of the early Greek philosophers (often labeled the ‘Presocratics’) have always been not only a fundamental source for understanding archaic Greek culture and ancient philosophy but also a perennially fresh resource that has stimulated Western thought until the present day. This new systematic conception and presentation of the evidence differs in three ways from Hermann Diels’s groundbreaking work, as well as from later editions: it renders explicit the material’s thematic organization; it includes a selection from such related bodies of evidence as archaic poetry, classical drama, and the Hippocratic corpus; and it presents an overview of the reception of these thinkers until the end of antiquity.

Volume I contains introductory and reference materials essential for using all other parts of the edition.
Volume II presents preliminary chapters on ancient doxography, the cosmological and moral background, and includes the early Ionian thinkers Pherecydes, Thales, Anaximander, and Anaximenes.
Volume III includes the early Ionian thinkers Xenophanes and Heraclitus.
Volume IV presents Pythagoras and the Pythagorean School, including Hippasus, Philolaus, Eurytus, Archytas, Hicetas, and Ecphantus, along with chapters on doctrines not attributed by name and reception.
Volume V includes the western Greek thinkers Parmenides, Zeno, Melissus, Empedocles, Alcmaeon, and Hippo.
Volume Vi includes the later Ionian and Athenian thinkers Anaxagoras, Archelaus, and Diogenes of Apollonia, along with chapters on early Greek medicine and the Derveni Papyrus.
Volume VII includes the atomists Leucippus and Democritus.
Volume VIII includes the so-called sophists Protagoras, Gorgias, Prodicus, Thrasymachus, and Hippias, along with testimonia relating to the life, views, and argumentative style of Socrates.
Volume IX includes the so-called sophists Antiphon, Lycophron, and Xeniades, along with the Anonymous of Iamblichus, the Dissoi Logoi, a chapter on characterizations of the ‘sophists’ as a group, and an appendix on philosophy and philosophers in Greek drama.

A major new edition of the so-called Presocratics.

The fragments and testimonia of the early Greek philosophers (often labeled the ‘Presocratics’) have always been not only a fundamental source for understanding archaic Greek culture and ancient philosophy but also a perennially fresh resource that has stimulated Western thought until the present day. This new systematic conception and presentation of the evidence differs in three ways from Hermann Diels’s groundbreaking work, as well as from later editions: it renders explicit the material’s thematic organization; it includes a selection from such related bodies of evidence as archaic poetry, classical drama, and the Hippocratic corpus; and it presents an overview of the reception of these thinkers until the end of antiquity.

Volume I contains introductory and reference materials essential for using all other parts of the edition.
Volume II presents preliminary chapters on ancient doxography, the cosmological and moral background, and includes the early Ionian thinkers Pherecydes, Thales, Anaximander, and Anaximenes.
Volume III includes the early Ionian thinkers Xenophanes and Heraclitus.
Volume IV presents Pythagoras and the Pythagorean School, including Hippasus, Philolaus, Eurytus, Archytas, Hicetas, and Ecphantus, along with chapters on doctrines not attributed by name and reception.
Volume V includes the western Greek thinkers Parmenides, Zeno, Melissus, Empedocles, Alcmaeon, and Hippo.
Volume Vi includes the later Ionian and Athenian thinkers Anaxagoras, Archelaus, and Diogenes of Apollonia, along with chapters on early Greek medicine and the Derveni Papyrus.
Volume VII includes the atomists Leucippus and Democritus.
Volume VIII includes the so-called sophists Protagoras, Gorgias, Prodicus, Thrasymachus, and Hippias, along with testimonia relating to the life, views, and argumentative style of Socrates.
Volume IX includes the so-called sophists Antiphon, Lycophron, and Xeniades, along with the Anonymous of Iamblichus, the Dissoi Logoi, a chapter on characterizations of the ‘sophists’ as a group, and an appendix on philosophy and philosophers in Greek drama.

A major new edition of the so-called Presocratics.

The fragments and testimonia of the early Greek philosophers (often labeled the ‘Presocratics’) have always been not only a fundamental source for understanding archaic Greek culture and ancient philosophy but also a perennially fresh resource that has stimulated Western thought until the present day. This new systematic conception and presentation of the evidence differs in three ways from Hermann Diels’s groundbreaking work, as well as from later editions: it renders explicit the material’s thematic organization; it includes a selection from such related bodies of evidence as archaic poetry, classical drama, and the Hippocratic corpus; and it presents an overview of the reception of these thinkers until the end of antiquity.

Volume I contains introductory and reference materials essential for using all other parts of the edition.
Volume II presents preliminary chapters on ancient doxography, the cosmological and moral background, and includes the early Ionian thinkers Pherecydes, Thales, Anaximander, and Anaximenes.
Volume III includes the early Ionian thinkers Xenophanes and Heraclitus.
Volume IV presents Pythagoras and the Pythagorean School, including Hippasus, Philolaus, Eurytus, Archytas, Hicetas, and Ecphantus, along with chapters on doctrines not attributed by name and reception.
Volume V includes the western Greek thinkers Parmenides, Zeno, Melissus, Empedocles, Alcmaeon, and Hippo.
Volume Vi includes the later Ionian and Athenian thinkers Anaxagoras, Archelaus, and Diogenes of Apollonia, along with chapters on early Greek medicine and the Derveni Papyrus.
Volume VII includes the atomists Leucippus and Democritus.
Volume VIII includes the so-called sophists Protagoras, Gorgias, Prodicus, Thrasymachus, and Hippias, along with testimonia relating to the life, views, and argumentative style of Socrates.
Volume IX includes the so-called sophists Antiphon, Lycophron, and Xeniades, along with the Anonymous of Iamblichus, the Dissoi Logoi, a chapter on characterizations of the ‘sophists’ as a group, and an appendix on philosophy and philosophers in Greek drama.

A major new edition of the so-called Presocratics.

The fragments and testimonia of the early Greek philosophers (often labeled the ‘Presocratics’) have always been not only a fundamental source for understanding archaic Greek culture and ancient philosophy but also a perennially fresh resource that has stimulated Western thought until the present day. This new systematic conception and presentation of the evidence differs in three ways from Hermann Diels’s groundbreaking work, as well as from later editions: it renders explicit the material’s thematic organization; it includes a selection from such related bodies of evidence as archaic poetry, classical drama, and the Hippocratic corpus; and it presents an overview of the reception of these thinkers until the end of antiquity.

Volume I contains introductory and reference materials essential for using all other parts of the edition.
Volume II presents preliminary chapters on ancient doxography, the cosmological and moral background, and includes the early Ionian thinkers Pherecydes, Thales, Anaximander, and Anaximenes.
Volume III includes the early Ionian thinkers Xenophanes and Heraclitus.
Volume IV presents Pythagoras and the Pythagorean School, including Hippasus, Philolaus, Eurytus, Archytas, Hicetas, and Ecphantus, along with chapters on doctrines not attributed by name and reception.
Volume V includes the western Greek thinkers Parmenides, Zeno, Melissus, Empedocles, Alcmaeon, and Hippo.
Volume Vi includes the later Ionian and Athenian thinkers Anaxagoras, Archelaus, and Diogenes of Apollonia, along with chapters on early Greek medicine and the Derveni Papyrus.
Volume VII includes the atomists Leucippus and Democritus.
Volume VIII includes the so-called sophists Protagoras, Gorgias, Prodicus, Thrasymachus, and Hippias, along with testimonia relating to the life, views, and argumentative style of Socrates.
Volume IX includes the so-called sophists Antiphon, Lycophron, and Xeniades, along with the Anonymous of Iamblichus, the Dissoi Logoi, a chapter on characterizations of the ‘sophists’ as a group, and an appendix on philosophy and philosophers in Greek drama.

The papers in this volume are based on a 2006 Princeton University symposium in honor of Glen W. Bowersock on the occasion of his retirement from the faculty of the Institute for Advanced Study. Here a distinguished international group of ancient historians explores the classical antiquity that Bowersock has given us over a scholarly career of almost fifty years.

The topics offered in East and West range throughout the ancient world from the second century BCE to late antiquity, from Hellenistic Greece and Republican Rome to Egypt and Arabia, from the Second Sophistic to Roman imperial discourse, from Sulla’s self-presentation in his memoirs to charitable giving among the Manichaeans in Egypt.

This collection of essays represents the first attempt to take in Glen Bowersock’s well-developed scholarly interests as a whole. The contributors open up new avenues that often run well beyond the conventional geographical and temporal boundaries of the Greco-Roman Mediterranean, leading to a host of fresh insights into antique thought and life.

Abbatial annals of medieval England.

Bede “the Venerable,” English theologian and historian, was born in AD 672 or 673 in the territory of the single monastery at Wearmouth and Jarrow. He was ordained deacon (691–2) and priest (702–3) of the monastery, where his whole life was spent in devotion, choral singing, study, teaching, discussion, and writing. Besides Latin he knew Greek and possibly Hebrew.

Bede’s theological works were chiefly commentaries, mostly allegorical in method, based with acknowledgment on Jerome, Augustine, Ambrose, Gregory, and others, but bearing his own personality. In another class were works on grammar and one on natural phenomena; special interest in the vexed question of Easter led him to write about the calendar and chronology. But his most admired production is his Ecclesiastical History of the English Nation. Here a clear and simple style united with descriptive powers to produce an elegant work, and the facts diligently collected from good sources make it a valuable account. Historical also are his Lives of the Abbots of his monastery, the less successful accounts (in verse and prose) of Cuthbert, and the Letter (November 734) to Egbert his pupil, so important for our knowledge about the Church in Northumbria.

The Loeb Classical Library edition of Bede’s historical works is in two volumes.

The first comprehensive history of early Christianity.

Eusebius of Caesarea (ca. AD 260–340), born in Palestine, was a student of the presbyter Pamphilus, whom he loyally supported during Diocletian’s persecution. He was himself imprisoned in Egypt, but became Bishop of Caesarea around 314. At the Council of Nicaea in 325 he sat by the emperor, led a party of moderates, and made the first draft of the famous creed.

Of Eusebius’ many learned publications we have the Martyrs of Palestine and the Life of Constantine; several apologetic and polemic works; parts of his commentaries on the Psalms and Isaiah; and the Chronographia, known chiefly in Armenian and Syriac versions of the original Greek. But Eusebius’ chief fame rests on the History of the Christian Church in ten books, published in 324–325, the most important ecclesiastical history of ancient times, a great treasury of knowledge about the early Church.

Abbatial annals of medieval England.

Bede “the Venerable,” English theologian and historian, was born in AD 672 or 673 in the territory of the single monastery at Wearmouth and Jarrow. He was ordained deacon (691–2) and priest (702–3) of the monastery, where his whole life was spent in devotion, choral singing, study, teaching, discussion, and writing. Besides Latin he knew Greek and possibly Hebrew.

Bede’s theological works were chiefly commentaries, mostly allegorical in method, based with acknowledgment on Jerome, Augustine, Ambrose, Gregory, and others, but bearing his own personality. In another class were works on grammar and one on natural phenomena; special interest in the vexed question of Easter led him to write about the calendar and chronology. But his most admired production is his Ecclesiastical History of the English Nation. Here a clear and simple style united with descriptive powers to produce an elegant work, and the facts diligently collected from good sources make it a valuable account. Historical also are his Lives of the Abbots of his monastery, the less successful accounts (in verse and prose) of Cuthbert, and the Letter (November 734) to Egbert his pupil, so important for our knowledge about the Church in Northumbria.

The Loeb Classical Library edition of Bede’s historical works is in two volumes.

The first comprehensive history of early Christianity.

Eusebius of Caesarea (ca. AD 260–340), born in Palestine, was a student of the presbyter Pamphilus, whom he loyally supported during Diocletian’s persecution. He was himself imprisoned in Egypt, but became Bishop of Caesarea around 314. At the Council of Nicaea in 325 he sat by the emperor, led a party of moderates, and made the first draft of the famous creed.

Of Eusebius’ many learned publications we have the Martyrs of Palestine and the Life of Constantine; several apologetic and polemic works; parts of his commentaries on the Psalms and Isaiah; and the Chronographia, known chiefly in Armenian and Syriac versions of the original Greek. But Eusebius’ chief fame rests on the History of the Christian Church in ten books, published in 324–325, the most important ecclesiastical history of ancient times, a great treasury of knowledge about the early Church.

James Bradley Wells combines creative practice and intimate knowledge of contemporary poetry and classical antiquity in this thought-provoking new translation of two early works by ancient Rome’s most well-known and most esteemed poet, Vergil’s Eclogues and Georgics. With its emphasis on the musicality of English, Wells’s translations honor the original spirit of Latin poetry as both a written and performance-based art form.
 
The accompanying introductory essays situate Vergil’s poems in a rich literary tradition. Wells provides historical context and literary analysis of these two works, eschewing facile interpretations of these oft examined texts and ensconcing them in the society and culture from which they originated. These annotated essays, a pronunciation guide, and a glossary, alongside Wells’s bold vision for what translation choices can reveal, guide readers as they explore this ancient and famously difficult poetry.

“The classic of all Europe.” —T. S. Eliot

Virgil (Publius Vergilius Maro) was born in 70 BC near Mantua and was educated at Cremona, Milan, and Rome. Slow in speech, shy in manner, thoughtful in mind, weak in health, he went back north for a quiet life. Influenced by the group of poets there, he may have written some of the doubtful poems included in our Virgilian manuscripts. All his undoubted extant work is written in his perfect hexameters. Earliest comes the collection of ten pleasingly artificial bucolic poems, the Eclogues, which imitated freely Theocritus’ idylls. They deal with pastoral life and love. Before 29 BC came one of the best of all didactic works, the four books of Georgics on tillage, trees, cattle, and bees. Virgil’s remaining years were spent in composing his great, not wholly finished, epic the Aeneid, on the traditional theme of Rome’s origins through Aeneas of Troy. Inspired by the Emperor Augustus’ rule, the poem is Homeric in metre and method but influenced also by later Greek and Roman literature, philosophy, and learning, and deeply Roman in spirit. Virgil died in 19 BC at Brundisium on his way home from Greece, where he had intended to round off the Aeneid. He had left in Rome a request that all its twelve books should be destroyed if he were to die then, but they were published by the executors of his will.

The Loeb Classical Library edition of Virgil is in two volumes.

Twelve essays are presented by outstanding authorities in Nordic medieval studies and range from treatment of broad aspects of the Edda, to consideration of single poems, to analysis of parts of specific works. An attactive and important collection for every scholar of Old Scandinavian.

Presenting dynamic research, this publication explores two millennia of cultural interactions between Egypt, Greece, and Rome.
 
From Mycenaean weaponry found among the cargo of a Bronze Age shipwreck off the Turkish coast to the Egyptian-inspired domestic interiors of a luxury villa built in Greece during the Roman Empire, Egypt and the Classical World documents two millennia of cultural and artistic interconnectedness in the ancient Mediterranean. This volume gathers pioneering research from the Getty scholars' symposium that helped shape the major international loan exhibition Beyond the Nile: Egypt and the Classical World (J. Paul Getty Museum, 2018).
 
Generously illustrated essays consider a range of artistic and other material evidence, including archaeological finds, artworks, papyri, and inscriptions, to shed light on cultural interactions between Egypt, Greece, and Rome from the Bronze Age to the Late Period and Ptolemaic dynasty to the Roman Empire. The military's role as a conduit of knowledge and ideas in the Bronze Age Aegean, and an in-depth study of hieroglyphic Egyptian inscriptions found on Roman obelisks offer but two examples of scholarly lacunae addressed by this publication. Specialists across the fields of art history, archaeology, Classics, Egyptology, and philology will benefit from the volume's investigations into syncretic processes that enlivened and informed nearly twenty-five hundred years of dynamic cultural exchange.
 
The free online edition of this open-access publication is available at www.getty.edu/publications/egypt-classical-world/ and includes zoomable, high-resolution photography. Also available are free PDF, EPUB, and Kindle/MOBI downloads of the book.

From the earliest times the Egyptians used bold, bright colours to decorate their buildings, sculptures, papyri, coffins and funerary chests. The large tomb-paintings in the British Museum are the most brilliant examples of their artistry but their love of colour shows also in the small vignettes of painted papyri.

This book surveys the whole range of Egyptian painting, illustrated chiefly by the wealth of material in the British Museum. T. G. H. James examines the material used by the ancient painters and explains the conventions and methods which governed some great artists, whose work should be valued in its own right as well as for its incomparable record of Egyptian life 3,000 years ago.

Artful descriptions.

This volume presents kindred works important for evidence relating to late Greek art. They are attributed to two men each known as Philostratus and to a third man called Callistratus, otherwise unknown. To an elder Philostratus, the Lemnian, born ca. AD 190, junior kinsman of the Philostratus who wrote the Life of Apollonius of Tyana and Lives of the Sophists, is attributed the series of sixty-five Eikones or Imagines, descriptions (in two books) ostensibly of paintings in a gallery at Naples. A younger Philostratus, apparently his grandson, is credited with seventeen similar descriptions. The fourteen Ekphraseis attributed to Callistratus are descriptions of statues in stone or bronze, written probably in the fourth century AD. It is not known to what extent the descriptions are of real works of art, but they show how artists treated their subjects, and are written with some artistic knowledge. Yet rhetorical skill dominates: these pieces were written to display the writers’ powers of description.

Michael Davis revisits questions of interpretation in Greek tragedy emerging in the thought of the late Seth Benardete. While this is not the book Benardete would have written, it wrestles with problems that bear his indelible mark.  In the extant tragedies of Aeschylus, Sophocles, and Euripides, only one story is treated by all three––the tale of Electra. Davis endeavors to develop Benardete's understanding of the story's deeper meaning, as well as the connections that might be drawn between the three authors. He follows a thread that brings Aeschylus, Sophocles, and Euripides closer together according to a powerful and shared theme––namely, that the female is the deeper (even if less easily accessible and articulated) of the pair of fundamental principles constituting human beings.

Davis accomplishes much more than an exegetical bridge as he connects us with ancient memory and wisdom. "When we cannot resist the temptation to recoil morally from their terminology, we risk the tragedy of losing their profound thoughts about our humanity––their philosophical anthropology." Davis has remarkably made of a niche study a stunning source material for more universal questions. This is a book that is as timely as it is ageless.

Throughout its history, the city of Rome has inspired writers to describe its majesty, to situate themselves within its sweeping landscape, and to comment upon its contribution to their own identity. The Roman elegiac poet Propertius was one such author. This final published collection, issued in 16 BCE, has been traditionally read as an abandonment by Propertius of his earlier flippant love poems for a more mature engagement with Roman public life or else a comical send-up of imperial policies as embodied in Rome’s public buildings. The relationship between poet and city is complicated at every turn with the presence in the background of the emperor Augustus, whose sustained artistic patronage of Roman monuments brought about the most pervasive transformation that the cityscape had yet seen.

The Elegiac Cityscape explores Propertius’ Rome and the various ways his poetry about the city illuminates the dynamic relationship between one individual and his environment. Combining the approaches of archaeology and literary criticism, Tara S. Welch examines how Propertius’ poems on Roman places scrutinize the monumentalization of various ideological positions in Rome, as they poke and prod Rome’s monuments to see what further meanings they might admit. The result is a poetic book rife with different perspectives on the eternal city, perspectives that often call into question any sleepy or complacent adherence to Rome’s traditional values.

Learned love poems from the early Augustan age.

The passionate and dramatic elegies of Propertius gained him a reputation as one of Rome’s finest love poets. Here he portrays the exciting, uneven course of his love affair with Cynthia and tells us much about his contemporaries and the society in which he lives, while in later poems he turns to mythological themes and the legends of early Rome.

Born in Assisi about 50 BC, Propertius moved as a young man to Rome, where he came into contact with a coterie of poets, including Virgil, Tibullus, Horace, and Ovid. Publication of his first book brought immediate recognition and the unwavering support of Maecenas, the influential patron of the Augustan poets. He died perhaps in his mid-thirties, leaving us four books of elegies that have attracted admirers throughout the ages.

In this new edition of Propertius, G. P. Goold solves some longstanding questions of interpretation and gives us a faithful and stylish prose translation. His explanatory notes and glossary-index offer steady guidance and a wealth of information.

Plato’s most influential disciple and proponent.

Plotinus (AD 204/5–270), possibly of Roman descent, but certainly a Greek in education and environment, was the first and greatest of Neoplatonic philosophers. Practically nothing is known of his early life, but at the age of 28 he went to Alexandria, and studied philosophy with Ammonius “Saccas” for eleven years. Wishing to learn the philosophy of the Persians and Indians, he joined the expedition of Gordian III against the Persians in 243, not without subsequent danger. Aged 40 he settled in Rome and taught philosophy there till shortly before his death. In 253 he began to write, and continued to do so till the last year of his life. His writings were edited by his disciple Porphyry, who published them many years after his master’s death in six sets of nine treatises each (the Enneads).

Plotinus regarded Plato as his master, and his own philosophy is a profoundly original development of the Platonism of the first two centuries of the Christian era and the closely related thought of the Neopythagoreans, with some influences from Aristotle and his followers and the Stoics, whose writings he knew well but used critically. There is no real trace of Oriental influence on his thought, and he was passionately opposed to Gnosticism. He is a unique combination of mystic and Hellenic rationalist. His thought dominated later Greek philosophy and influenced both Christians and Muslims, and is still alive today because of its union of rationality and intense religious experience.

The Loeb Classical Library edition of Plotinus is in seven volumes.

Plato’s most influential disciple and proponent.

Plotinus (AD 204/5–270), possibly of Roman descent, but certainly a Greek in education and environment, was the first and greatest of Neoplatonic philosophers. Practically nothing is known of his early life, but at the age of 28 he went to Alexandria, and studied philosophy with Ammonius “Saccas” for eleven years. Wishing to learn the philosophy of the Persians and Indians, he joined the expedition of Gordian III against the Persians in 243, not without subsequent danger. Aged 40 he settled in Rome and taught philosophy there till shortly before his death. In 253 he began to write, and continued to do so till the last year of his life. His writings were edited by his disciple Porphyry, who published them many years after his master’s death in six sets of nine treatises each (the Enneads).

Plotinus regarded Plato as his master, and his own philosophy is a profoundly original development of the Platonism of the first two centuries of the Christian era and the closely related thought of the Neopythagoreans, with some influences from Aristotle and his followers and the Stoics, whose writings he knew well but used critically. There is no real trace of Oriental influence on his thought, and he was passionately opposed to Gnosticism. He is a unique combination of mystic and Hellenic rationalist. His thought dominated later Greek philosophy and influenced both Christians and Muslims, and is still alive today because of its union of rationality and intense religious experience.

The Loeb Classical Library edition of Plotinus is in seven volumes.

Plato’s most influential disciple and proponent.

Plotinus (AD 204/5–270), possibly of Roman descent, but certainly a Greek in education and environment, was the first and greatest of Neoplatonic philosophers. Practically nothing is known of his early life, but at the age of 28 he went to Alexandria, and studied philosophy with Ammonius “Saccas” for eleven years. Wishing to learn the philosophy of the Persians and Indians, he joined the expedition of Gordian III against the Persians in 243, not without subsequent danger. Aged 40 he settled in Rome and taught philosophy there till shortly before his death. In 253 he began to write, and continued to do so till the last year of his life. His writings were edited by his disciple Porphyry, who published them many years after his master’s death in six sets of nine treatises each (the Enneads).

Plotinus regarded Plato as his master, and his own philosophy is a profoundly original development of the Platonism of the first two centuries of the Christian era and the closely related thought of the Neopythagoreans, with some influences from Aristotle and his followers and the Stoics, whose writings he knew well but used critically. There is no real trace of Oriental influence on his thought, and he was passionately opposed to Gnosticism. He is a unique combination of mystic and Hellenic rationalist. His thought dominated later Greek philosophy and influenced both Christians and Muslims, and is still alive today because of its union of rationality and intense religious experience.

The Loeb Classical Library edition of Plotinus is in seven volumes.

Plato’s most influential disciple and proponent.

Plotinus (AD 204/5–270), possibly of Roman descent, but certainly a Greek in education and environment, was the first and greatest of Neoplatonic philosophers. Practically nothing is known of his early life, but at the age of 28 he went to Alexandria, and studied philosophy with Ammonius “Saccas” for eleven years. Wishing to learn the philosophy of the Persians and Indians, he joined the expedition of Gordian III against the Persians in 243, not without subsequent danger. Aged 40 he settled in Rome and taught philosophy there till shortly before his death. In 253 he began to write, and continued to do so till the last year of his life. His writings were edited by his disciple Porphyry, who published them many years after his master’s death in six sets of nine treatises each (the Enneads).

Plotinus regarded Plato as his master, and his own philosophy is a profoundly original development of the Platonism of the first two centuries of the Christian era and the closely related thought of the Neopythagoreans, with some influences from Aristotle and his followers and the Stoics, whose writings he knew well but used critically. There is no real trace of Oriental influence on his thought, and he was passionately opposed to Gnosticism. He is a unique combination of mystic and Hellenic rationalist. His thought dominated later Greek philosophy and influenced both Christians and Muslims, and is still alive today because of its union of rationality and intense religious experience.

The Loeb Classical Library edition of Plotinus is in seven volumes.

Plato’s most influential disciple and proponent.

Plotinus (AD 204/5–270), possibly of Roman descent, but certainly a Greek in education and environment, was the first and greatest of Neoplatonic philosophers. Practically nothing is known of his early life, but at the age of 28 he went to Alexandria, and studied philosophy with Ammonius “Saccas” for eleven years. Wishing to learn the philosophy of the Persians and Indians, he joined the expedition of Gordian III against the Persians in 243, not without subsequent danger. Aged 40 he settled in Rome and taught philosophy there till shortly before his death. In 253 he began to write, and continued to do so till the last year of his life. His writings were edited by his disciple Porphyry, who published them many years after his master’s death in six sets of nine treatises each (the Enneads).

Plotinus regarded Plato as his master, and his own philosophy is a profoundly original development of the Platonism of the first two centuries of the Christian era and the closely related thought of the Neopythagoreans, with some influences from Aristotle and his followers and the Stoics, whose writings he knew well but used critically. There is no real trace of Oriental influence on his thought, and he was passionately opposed to Gnosticism. He is a unique combination of mystic and Hellenic rationalist. His thought dominated later Greek philosophy and influenced both Christians and Muslims, and is still alive today because of its union of rationality and intense religious experience.

The Loeb Classical Library edition of Plotinus is in seven volumes.

Plato’s most influential disciple and proponent.

Plotinus (AD 204/5–270), possibly of Roman descent, but certainly a Greek in education and environment, was the first and greatest of Neoplatonic philosophers. Practically nothing is known of his early life, but at the age of 28 he went to Alexandria, and studied philosophy with Ammonius “Saccas” for eleven years. Wishing to learn the philosophy of the Persians and Indians, he joined the expedition of Gordian III against the Persians in 243, not without subsequent danger. Aged 40 he settled in Rome and taught philosophy there till shortly before his death. In 253 he began to write, and continued to do so till the last year of his life. His writings were edited by his disciple Porphyry, who published them many years after his master’s death in six sets of nine treatises each (the Enneads).

Plotinus regarded Plato as his master, and his own philosophy is a profoundly original development of the Platonism of the first two centuries of the Christian era and the closely related thought of the Neopythagoreans, with some influences from Aristotle and his followers and the Stoics, whose writings he knew well but used critically. There is no real trace of Oriental influence on his thought, and he was passionately opposed to Gnosticism. He is a unique combination of mystic and Hellenic rationalist. His thought dominated later Greek philosophy and influenced both Christians and Muslims, and is still alive today because of its union of rationality and intense religious experience.

The Loeb Classical Library edition of Plotinus is in seven volumes.

The first fruits of Greek botany.

Theophrastus of Eresus in Lesbos, born about 370 BC, is the author of the most important botanical works that have survived from classical antiquity. He was in turn student, collaborator, and successor of Aristotle. Like his predecessor he was interested in all aspects of human knowledge and experience, especially natural science. His writings on plants form a counterpart to Aristotle’s zoological works.

In the Enquiry into Plants Theophrastus classifies and describes varieties—covering trees, plants of particular regions, shrubs, herbaceous plants, and cereals; in the last of the nine books he focuses on plant juices and medicinal properties of herbs. This edition is in two volumes; the second contains two additional treatises, On Odours and Weather Signs.

In De causis plantarum Theophrastus turns to plant physiology. Books 1 and 2 are concerned with generation, sprouting, flowering and fruiting, and the effects of climate. In Books 3 and 4 Theophrastus studies cultivation and agricultural methods. In Books 5 and 6 he discusses plant breeding; diseases and other causes of death; and distinctive flavors and odors. The Loeb Classical Library edition is in three volumes.

Theophrastus’ celebrated Characters is of a quite different nature. This collection of descriptive sketches is the earliest known character-writing and a striking reflection of contemporary life.

The first fruits of Greek botany.

Theophrastus of Eresus in Lesbos, born about 370 BC, is the author of the most important botanical works that have survived from classical antiquity. He was in turn student, collaborator, and successor of Aristotle. Like his predecessor he was interested in all aspects of human knowledge and experience, especially natural science. His writings on plants form a counterpart to Aristotle’s zoological works.

In the Enquiry into Plants Theophrastus classifies and describes varieties—covering trees, plants of particular regions, shrubs, herbaceous plants, and cereals; in the last of the nine books he focuses on plant juices and medicinal properties of herbs. This edition is in two volumes; the second contains two additional treatises, On Odours and Weather Signs.

In De causis plantarum Theophrastus turns to plant physiology. Books 1 and 2 are concerned with generation, sprouting, flowering and fruiting, and the effects of climate. In Books 3 and 4 Theophrastus studies cultivation and agricultural methods. In Books 5 and 6 he discusses plant breeding; diseases and other causes of death; and distinctive flavors and odors. The Loeb Classical Library edition is in three volumes.

Theophrastus’ celebrated Characters is of a quite different nature. This collection of descriptive sketches is the earliest known character-writing and a striking reflection of contemporary life.

By the time the Roman poet Valerius Flaccus wrote in the first century CE, the tale of Jason and his famous ship the Argo had been retold so often it was a byword for poetic banality. Why, then, did Valerius construct his epic Argonautica? In this innovative analysis, Jessica Blum-Sorensen argues that it was precisely the myth’s overplayed nature that appealed to Valerius, operating in and responding to a period of social and political upheaval. Seeking to comment obliquely on Roman reliance on mythic exempla to guide action and expected outcomes, there was no better vessel for his social and political message than the familiar Argo. 
 
Focusing especially on Hercules, Blum-Sorensen explores how Valerius’ characters—and, by extension, their Roman audience—misinterpret exemplars of past achievement, or apply them to sad effect in changed circumstances. By reading such models as normative guides to epic triumph, Valerius’ Argonauts find themselves enacting tragic outcomes: effectively, the characters impose their nostalgic longing for epic triumph on the events before them, even as Valerius and his audience anticipate the tragedy awaiting his heroes. Valerius thus questions Rome’s reliance on the past as a guide to the present, allowing for doubt about the empire’s success under the new Flavian regime. It is the literary tradition’s exchange between triumphant epic and tragedy that makes the Argo’s voyage a perfect vehicle for Valerius’ exploration: the tensions between genres both raise and prohibit resolution of anxieties about how the new age—mythological or real—will turn out.

The Epic Rhapsode and His Craft studies Homeric performance from archaic to Roman imperial times. It argues that oracular utterance, dramatic acting, and rhetorical delivery powerfully elucidate the practice of epic rhapsodes. Attention to the ways in which these performance domains informed each other over time reveals a shifting dynamic of competition and emulation among rhapsodes, actors, and orators that shaped their texts and their crafts. A diachronic analysis of this web of influences illuminates fundamental aspects of Homeric poetry: its inspiration and composition, the notional fixity of its poetic tradition, and the performance-driven textual fixation and writing of the Homeric poems. It also shows that rhapsodic practice is best understood as an evolving combination of revelation, interpretation, recitation, and dramatic delivery.

Speeches of praise and blame constituted a form of oratory put to brilliant and creative use in the classical Greek period (fifth to fourth century BC) and the Roman imperial period (first to fourth century AD), and they have influenced public speakers through all the succeeding ages. Yet unlike the other classical genres of rhetoric, epideictic rhetoric remains something of a mystery. It was the least important genre at the start of Greek oratory, but its role grew exponentially in subsequent periods, even though epideictic orations were not meant to elicit any action on the part of the listener, as judicial and deliberative speeches attempted to do. So why did the ancients value the oratory of praise so highly?

In Epideictic Rhetoric, Laurent Pernot offers an authoritative overview of the genre that surveys its history in ancient Greece and Rome, its technical aspects, and its social function. He begins by defining epideictic rhetoric and tracing its evolution from its first realizations in classical Greece to its eloquent triumph in the Greco-Roman world. No longer were speeches limited to tribunals, assemblies, and courts—they now involved ceremonies as well, which changed the political and social implications of public speaking. Pernot analyzes the techniques of praise, both as stipulated by theoreticians and as practiced by orators. He describes how epideictic rhetoric functioned to give shape to the representations and common beliefs of a group, render explicit and justify accepted values, and offer lessons on new values. Finally, Pernot incorporates current research about rhetoric into the analysis of praise.

Poetic concision in abundance.

It was to celebrate the opening of the Roman Colosseum in AD 80 that Martial published his first book of poems, “On the Spectacles.” Written with satiric wit and a talent for the memorable phrase, the poems in this collection record the broad spectacle of shows in the new arena. The great Latin epigrammist’s twelve subsequent books capture the spirit of Roman life—both public and private—in vivid detail. Fortune hunters and busybodies, orators and lawyers, schoolmasters and street hawkers, jugglers and acrobats, doctors and plagiarists, beautiful slaves, and generous hosts are among the diverse characters who populate his verses.

Martial is a keen and sharp-tongued observer of Roman society. His pen brings into crisp relief a wide variety of scenes and events: the theater and public games, life in the countryside, a rich debauchee’s banquet, lions in the amphitheater, the eruption of Vesuvius. The epigrams are sometimes obscene, in the tradition of the genre, sometimes warmly affectionate or amusing, and always pointed. Like his contemporary Statius, though, Martial shamelessly flatters his patron Domitian, one of Rome’s worst-reputed emperors.

D. R. Shackleton Bailey’s translation of Martial’s often difficult Latin eliminates many misunderstandings in previous versions. The text is mainly that of his highly praised Teubner edition of 1990.

Poetic concision in abundance.

It was to celebrate the opening of the Roman Colosseum in AD 80 that Martial published his first book of poems, “On the Spectacles.” Written with satiric wit and a talent for the memorable phrase, the poems in this collection record the broad spectacle of shows in the new arena. The great Latin epigrammist’s twelve subsequent books capture the spirit of Roman life—both public and private—in vivid detail. Fortune hunters and busybodies, orators and lawyers, schoolmasters and street hawkers, jugglers and acrobats, doctors and plagiarists, beautiful slaves, and generous hosts are among the diverse characters who populate his verses.

Martial is a keen and sharp-tongued observer of Roman society. His pen brings into crisp relief a wide variety of scenes and events: the theater and public games, life in the countryside, a rich debauchee’s banquet, lions in the amphitheater, the eruption of Vesuvius. The epigrams are sometimes obscene, in the tradition of the genre, sometimes warmly affectionate or amusing, and always pointed. Like his contemporary Statius, though, Martial shamelessly flatters his patron Domitian, one of Rome’s worst-reputed emperors.

D. R. Shackleton Bailey’s translation of Martial’s often difficult Latin eliminates many misunderstandings in previous versions. The text is mainly that of his highly praised Teubner edition of 1990.

Poetic concision in abundance.

It was to celebrate the opening of the Roman Colosseum in AD 80 that Martial published his first book of poems, “On the Spectacles.” Written with satiric wit and a talent for the memorable phrase, the poems in this collection record the broad spectacle of shows in the new arena. The great Latin epigrammist’s twelve subsequent books capture the spirit of Roman life—both public and private—in vivid detail. Fortune hunters and busybodies, orators and lawyers, schoolmasters and street hawkers, jugglers and acrobats, doctors and plagiarists, beautiful slaves, and generous hosts are among the diverse characters who populate his verses.

Martial is a keen and sharp-tongued observer of Roman society. His pen brings into crisp relief a wide variety of scenes and events: the theater and public games, life in the countryside, a rich debauchee’s banquet, lions in the amphitheater, the eruption of Vesuvius. The epigrams are sometimes obscene, in the tradition of the genre, sometimes warmly affectionate or amusing, and always pointed. Like his contemporary Statius, though, Martial shamelessly flatters his patron Domitian, one of Rome’s worst-reputed emperors.

D. R. Shackleton Bailey’s translation of Martial’s often difficult Latin eliminates many misunderstandings in previous versions. The text is mainly that of his highly praised Teubner edition of 1990.

Ancient metricians saw Greek verse in essentially paradigmatic terms, as a mosaic of discrete feet or phrases, each with its own name and each conforming, within a permitted range of variation, to some fixed model. The syntagmatic alternative to this view offered here represents the first attempt since the early nineteenth century to make a decisive break with inherited metrical categories and assumptions. It argues that feet and phrases, to the extent that they exist at all in Greek lyric verse, tend to be present at the level of parole rather than langue—constituting one of a number of possible ways of articulating some larger rhythmical continuum. These larger rhythmical structures, comparable to the movements of a piece of Classical Western music but allowing for a more fluid bar structure, a greater variety of basic time signatures, and more frequent modulation, are the minimal independent utterances in lyric discourse.

Recognition of their existence and character allows a reduction of the bewildering multiplicity of rhythmical nomenclature to something much more simple and manageable, as well as a clearer view both of the architectonics of the Greek stanza and of the main lines of its development during the three centuries (700–400 B.C.) when rhythmical innovation and experimentation were at their height. The organization of the book is partially by genres, partially historical; its use in the study of individual passages is facilitated by a full index locorum.

Meditative missives.

Seneca, Lucius Annaeus, born at Corduba (Cordova) ca. 4 BC, of a prominent and wealthy family, spent an ailing childhood and youth at Rome in an aunt’s care. He became famous in rhetoric, philosophy, money-making, and imperial service. After some disgrace during Claudius’ reign he became tutor and then, in AD 54, advising minister to Nero, some of whose worst misdeeds he did not prevent. Involved (innocently?) in a conspiracy, he killed himself by order in 65. Wealthy, he preached indifference to wealth; evader of pain and death, he preached scorn of both; and there were other contrasts between practice and principle.

We have Seneca’s philosophical or moral essays (ten of them traditionally called Dialogues)—on providence, steadfastness, the happy life, anger, leisure, tranquility, the brevity of life, gift-giving, forgiveness—and treatises on natural phenomena. Also extant are 124 epistles, in which he writes in a relaxed style about moral and ethical questions, relating them to personal experiences; a skit on the official deification of Claudius, Apocolocyntosis (in LCL 15); and nine rhetorical tragedies on ancient Greek themes. Many epistles and all his speeches are lost.

The 124 epistles are collected in Volumes IV–VI of the Loeb Classical Library’s ten-volume edition of Seneca.

Meditative missives.

Seneca, Lucius Annaeus, born at Corduba (Cordova) ca. 4 BC, of a prominent and wealthy family, spent an ailing childhood and youth at Rome in an aunt’s care. He became famous in rhetoric, philosophy, money-making, and imperial service. After some disgrace during Claudius’ reign he became tutor and then, in AD 54, advising minister to Nero, some of whose worst misdeeds he did not prevent. Involved (innocently?) in a conspiracy, he killed himself by order in 65. Wealthy, he preached indifference to wealth; evader of pain and death, he preached scorn of both; and there were other contrasts between practice and principle.

We have Seneca’s philosophical or moral essays (ten of them traditionally called Dialogues)—on providence, steadfastness, the happy life, anger, leisure, tranquility, the brevity of life, gift-giving, forgiveness—and treatises on natural phenomena. Also extant are 124 epistles, in which he writes in a relaxed style about moral and ethical questions, relating them to personal experiences; a skit on the official deification of Claudius, Apocolocyntosis (in LCL 15); and nine rhetorical tragedies on ancient Greek themes. Many epistles and all his speeches are lost.

The 124 epistles are collected in Volumes IV–VI of the Loeb Classical Library’s ten-volume edition of Seneca.

Meditative missives.

Seneca, Lucius Annaeus, born at Corduba (Cordova) ca. 4 BC, of a prominent and wealthy family, spent an ailing childhood and youth at Rome in an aunt’s care. He became famous in rhetoric, philosophy, money-making, and imperial service. After some disgrace during Claudius’ reign he became tutor and then, in AD 54, advising minister to Nero, some of whose worst misdeeds he did not prevent. Involved (innocently?) in a conspiracy, he killed himself by order in 65. Wealthy, he preached indifference to wealth; evader of pain and death, he preached scorn of both; and there were other contrasts between practice and principle.

We have Seneca’s philosophical or moral essays (ten of them traditionally called Dialogues)—on providence, steadfastness, the happy life, anger, leisure, tranquility, the brevity of life, gift-giving, forgiveness—and treatises on natural phenomena. Also extant are 124 epistles, in which he writes in a relaxed style about moral and ethical questions, relating them to personal experiences; a skit on the official deification of Claudius, Apocolocyntosis (in LCL 15); and nine rhetorical tragedies on ancient Greek themes. Many epistles and all his speeches are lost.

The 124 epistles are collected in Volumes IV–VI of the Loeb Classical Library’s ten-volume edition of Seneca.

A condensed Roman history of non-Roman civilizations.

To Justin (Marcus Junian(i)us Justinus), otherwise unknown, is attributed our abbreviated version of the lost Philippic History by (Gnaeus?) Pompeius Trogus, a massive account, in forty-four books, of the non-Roman world and its civilizations, from mythic beginnings through Alexander the Great, the Hellenistic kingdoms, and Parthia. Trogus’ work thus complemented the monumental history of Rome by his Augustan contemporary, Livy, and in high style traced similar moral themes: rulers and states that lack such virtues as moderation, justice, and piety bring harm or ruin on themselves, and often on their realms as well.

Justin, working at some time in the late second to the late fourth century AD, did not produce a strict epitome or summary but what he calls “a brief anthology”: not unlike Florus (LCL 231), who used Livy’s history as the primary source for a brief but original military history of Rome, Justin freely selected what suited his own purposes, favoring “what makes pleasurable reading or serves to provide a moral,” with an eye to the kind of emotive anecdotes that might be useful to orators. He also blends Trogus’ language with borrowings from literature of subsequent generations. Justin’s anthology became one of the most widely read and influential books in the Middle Ages and Renaissance, indeed the main authority on world history other than Roman, surviving in more than 200 manuscripts.

Also included in this edition are the “Prologues,” summaries of Trogus by some other compiler, which preserve many details that Justin omits or reports differently.

A condensed Roman history of non-Roman civilizations.

To Justin (Marcus Junian(i)us Justinus), otherwise unknown, is attributed our abbreviated version of the lost Philippic History by (Gnaeus?) Pompeius Trogus, a massive account, in forty-four books, of the non-Roman world and its civilizations, from mythic beginnings through Alexander the Great, the Hellenistic kingdoms, and Parthia. Trogus’ work thus complemented the monumental history of Rome by his Augustan contemporary, Livy, and in high style traced similar moral themes: rulers and states that lack such virtues as moderation, justice, and piety bring harm or ruin on themselves, and often on their realms as well.

Justin, working at some time in the late second to the late fourth century AD, did not produce a strict epitome or summary but what he calls “a brief anthology”: not unlike Florus (LCL 231), who used Livy’s history as the primary source for a brief but original military history of Rome, Justin freely selected what suited his own purposes, favoring “what makes pleasurable reading or serves to provide a moral,” with an eye to the kind of emotive anecdotes that might be useful to orators. He also blends Trogus’ language with borrowings from literature of subsequent generations. Justin’s anthology became one of the most widely read and influential books in the Middle Ages and Renaissance, indeed the main authority on world history other than Roman, surviving in more than 200 manuscripts.

Also included in this edition are the “Prologues,” summaries of Trogus by some other compiler, which preserve many details that Justin omits or reports differently.

A very short introduction to Roman history.

Florus, born apparently in Africa, lived in Spain and in Rome during Hadrian’s time. He wrote, in succinct rhetorical style, a summary of Roman history (especially wars) in two books in order to show the early greatness and subsequent decline of Roman morals. It is based chiefly on Livy. Florus’ Epitome was perhaps planned to reach his own times, but the extant work ends with Augustus’ reign. Florus provides a useful rapid sketch of Roman military history.

Poetry by Florus is also available in the Loeb Classical Library, in Volume II of Minor Latin Poets (LCL 434).

Equine Poetics is a literary analysis of horses and horsemanship in early Greek epic and lyric poetry, especially those facets that reflect the prehistory of Greek language and culture.

The book begins with Ryan Platte’s analysis of Homeric formulas for horses, proposing a model by which most such formulas may be understood as members of a single verbal network, with roots in preliterate antiquity. He then considers the poetic relationship between horses and humans, leading to an analysis of the figure of the metapoetic charioteer. Finally, the work compares myths featuring chariot races and bridal contests, focusing on the supposed mythological inventiveness of Pindar’s Olympian 1.

Platte develops a methodology rooted in oral verse mechanics to understand contest-based mythical parallels that have defied easy historical explanations—in Greece and beyond. Drawing from the fields of comparative poetics and historical linguistics, Equine Poetics sheds new light on fascinating and puzzling aspects of these central figures in early Greek verbal art.

Why do some people achieve ethical excellence while others fail? For example, how did Gloria Lewis overcome a lifetime of difficulty and go on to found a non-profit focused on feeding the homeless while Danny Starrett, despite a seemingly ideal childhood, became a rapist and murderer? Why did some Germans rescue their Jewish neighbors while others stood by? One recent study found that four personal variables, taken together, differentiated Nazi-era bystanders from rescuers with startling 96.1% accuracy: social responsibility, altruistic moral reasoning, empathic concern, and risk-taking—traits related to ethical excellences (virtues) like justice, benevolence, and courage. Drawing from the combined wisdom of classical Socratic and Confucian philosophy, recent work in psychology, and the lived experience of recognized moral heroes, the book focuses on how each of us can work toward ethical excellence, becoming more like Lewis and neighbor-rescuers than like Starrett and Nazi-era bystanders. The ancient Socratic and Confucian philosophical traditions offer surprisingly sophisticated advice regarding moral education. Because research in psychology helps us assess the feasibility of cultivating virtue in ourselves and those we influence, Ethical Excellence focuses on combining sound philosophical analysis of ethical virtue and related concepts with relevant empirical research on how these concepts are manifested and developed in everyday practice. Willpower, for example, contributes to development of temperance or moderation, grit relates to perseverance, and empathy is connected to benevolence. Finally, the study of ethically exceptional people—moral heroes or exemplars—serves as living proof that ethical excellence is possible, and exemplars can provide inspiration to attempt it ourselves and guidance regarding how to do so successfully. Relevant stories and excerpts from the author’s own interviews with award-winning ethical exemplars complement the use of philosophical virtue theory and psychological research on virtue-relevant practice. Together, these three approaches—philosophy, psychology, and biography—help to triangulate” ethical excellence and its achievement, presenting a much clearer and more complete picture than we can get from any one of these methods alone.

From the earliest times, philosophers and others have thought deeply about ethical questions. But it was Aristotle who founded ethics as a discipline with clear principles and well-defined boundaries. Ethics After Aristotle focuses on the reception of Aristotelian ethical thought in the Hellenistic and Roman worlds, underscoring the thinker’s enduring influence on the philosophers who followed in his footsteps from 300 BCE to 200 CE.

Beginning with Aristotle’s student and collaborator Theophrastus, Brad Inwood traces the development of Aristotelian ethics up to the third-century Athenian philosopher Alexander of Aphrodisias. He shows that there was no monolithic tradition in the school, but a rich variety of moral theory. The philosophers of the Peripatetic school produced surprisingly varied theories in dialogue with other philosophical traditions, generating rich insight into human virtue and happiness. What unifies the different strands of thought—what makes them distinctively Aristotelian—is a form of ethical naturalism: that our knowledge of the good and virtuous life depends first on understanding our place in the natural world, and second on the exercise of our natural dispositions in distinctively human activities. What is now referred to as “virtue ethics,” Inwood argues, is a less important part of Aristotle’s legacy than the naturalistic approach Aristotle articulated and his philosophical descendants developed further.

Offering a wide range of ways of thinking about ethics from an ancient perspective, Ethics After Aristotle is a penetrating study of how philosophy evolves in the wake of an unusually powerful and original thinker.

In this book Cedric Whitman turns from the heroic poets of Greece to the world of Euripides, less than heroic but still archetypal in its adherence to myth. In a four-part essay he analyzes the three “romances,” Iphigenia in Tauris, Helen, and Ion, placing them in the poet’s work as a whole.

The keynote is myth, not as a collection of outmoded stories to be rejected or rationalized by the “philosopher of the stage,” but as a fulfilling pattern of personal redemption, never completed in the other extant plays. In this reading, the controversial gods of Euripides are seen as characters in a greater scheme, the myth, rather than as parodies of religion or objects of atheistical satire. The theme of purity, or spiritual wholeness, wrought into the poetic texture, appears as a recurrent symbol of what redemption means to the struggling protagonists. This is an elegant piece of criticism, both in its conception and in its style.

In this groundbreaking study, Smaro Nikolaidou-Arampatzi analyzes the direct and indirect evidence of Euripides’ fragmentary play, the Ino, and reexamines matters of reconstruction and interpretation. This work is a full-scale commentary on Euripides’ Ino, with a new arrangement of the fragments, an English translation in prose, and an extensive bibliography. Nikolaidou-Arampatzi argues that the axial point in the play is Ino’s filicide. Hyginus’ Fabula 4, entitled Ino Euripidis, recounts how, after her forced return from Cithaeron, Euripides’ Ino—in a state of Dionysiac madness—participates in the plotting of the jealous Themisto against her own children without being able to recognize them. Ino was the sister of Dionysus’ mother Semele, and she was also the primordial nurse of the god, a role that infuriated Hera. In his Medea, Euripides refers to Ino as a filicidal woman who, driven mad by Hera, murdered her own children. Nikolaidou-Arampatzi contends, then, that the filicide of Euripides’ Ino in a state of mania can be considered as a dramatic prototype by which his filicide Medea would be judged.

Eusebius of Caesarea was one of the most significant and voluminous contributors to the development of late antique literary culture. Despite his significance, Eusebius has tended to receive attention more as a source for histories of early Christianity and the Constantinian empire than as a writer and thinker in his own right. He was a compiler and copyist of pagan and Christian texts, collator of a massive chronographical work, commentator on scriptural texts, author of apologetic, historical, educational, and biographical works, and custodian of one of the greatest libraries in the ancient world. As such, Eusebius merits a primary place in our appreciation of the literary culture of late antiquity for both his self-conscious conveyance of multiple traditions and his fostering of innovative literary and intellectual trajectories. By focusing on the full range of Eusebius’s literary corpus, the collection of essays in Eusebius of Caesarea offers new and innovative studies that will change the ways classicists, theologians, and ancient historians think about this major figure.

The fundamental tetralogy on Socrates’ final days.

Plato of Athens, who laid the foundations of the Western philosophical tradition and in range and depth ranks among its greatest practitioners, was born to a prosperous and politically active family circa 427 BC. In early life an admirer of Socrates, Plato later founded the first institution of higher learning in the West, the Academy, among whose many notable alumni was Aristotle. Traditionally ascribed to Plato are thirty-five dialogues developing Socrates’ dialectic method and composed with great stylistic virtuosity, together with the Apology and thirteen letters.

The four works in this volume recount the circumstances of Socrates’ trial and execution in 399 BC. In Euthyphro, set in the weeks before the trial, Socrates and Euthyphro attempt to define holiness. In Apology, Socrates answers his accusers at trial and unapologetically defends his philosophical career. In Crito, a discussion of justice and injustice explains Socrates’ refusal of Crito’s offer to finance his escape from prison. And in Phaedo, Socrates discusses the concept of an afterlife and offers arguments for the immortality of the soul. This edition, which replaces the original Loeb edition by Harold North Fowler, offers text, translation, and annotation that are fully current with modern scholarship.

Plato, the great philosopher of Athens, was born in 427 BCE. In early manhood an admirer of Socrates, he later founded the famous school of philosophy in the grove Academus. Much else recorded of his life is uncertain; that he left Athens for a time after Socrates' execution is probable; that later he went to Cyrene, Egypt, and Sicily is possible; that he was wealthy is likely; that he was critical of 'advanced' democracy is obvious. He lived to be 80 years old. Linguistic tests including those of computer science still try to establish the order of his extant philosophical dialogues, written in splendid prose and revealing Socrates' mind fused with Plato's thought.

In Laches, Charmides, and Lysis, Socrates and others discuss separate ethical conceptions. Protagoras, Ion, and Meno discuss whether righteousness can be taught. In Gorgias, Socrates is estranged from his city's thought, and his fate is impending. The Apology (not a dialogue), Crito, Euthyphro, and the unforgettable Phaedo relate the trial and death of Socrates and propound the immortality of the soul. In the famous Symposium and Phaedrus, written when Socrates was still alive, we find the origin and meaning of love. Cratylus discusses the nature of language. The great masterpiece in ten books, the Republic, concerns righteousness (and involves education, equality of the sexes, the structure of society, and abolition of slavery). Of the six so-called dialectical dialogues Euthydemus deals with philosophy; metaphysical Parmenides is about general concepts and absolute being; Theaetetus reasons about the theory of knowledge. Of its sequels, Sophist deals with not-being; Politicus with good and bad statesmanship and governments; Philebus with what is good. The Timaeus seeks the origin of the visible universe out of abstract geometrical elements. The unfinished Critias treats of lost Atlantis. Unfinished also is Plato's last work of the twelve books of Laws (Socrates is absent from it), a critical discussion of principles of law which Plato thought the Greeks might accept.

The Loeb Classical Library edition of Plato is in twelve volumes.

Eve of the Festival is a study of Homeric myth-making in the first and longest dialogue of Penelope and Odysseus (Odyssey 19). This study makes a case for seeing virtuoso myth-making as an essential part of this conversation, a register of communication important for the interaction between the two speakers. At the core of the book is a detailed examination of several myths in the dialogue in an attempt to understand what is being said and how. The dialogue as a whole is interpreted as an exchange of performances that have the eve of Apollo’s festival as their occasion and that amount to activating, and even enacting, the myth corresponding within the Odyssey to the ritual event of the festival.

Explore the human figure as an agent of design through scholarly analysis and fiction narrative.

Experiments with Body Agent Architecture proposes the notion of body agents: non-ideal, animate, and highly specific figures integrated with design to enact particular notions of embodied subjectivity in architecture. Body agents present opportunities for architects to increase imaginative and empathic qualities in their designs.
 
Beginning with narrative writing from the viewpoint of a body agent who finds himself uncomfortably inhabiting a digital milieu, the book combines speculative historical fiction and original design experiments. It focuses on the process of creating multimedia design experiments, moving from the design of the body itself as an original prosthetic to architectural proposals emanating from the body.
 
A fragmented history of the figure in architecture is charted and woven into the designs, with chapters examining Michelangelo’s enigmatic figures in his drawings for the New Sacristy in the early sixteenth century, Gian Lorenzo Bernini’s physically ephemeral putti adorning chapels and churches in the seventeenth century, and Austrian artist-architect Walter Pichler’s personal and prescient figures of the twentieth century.