Aristophanes of Athens (ca. 446–386 BCE), one of the world's greatest comic dramatists, has been admired since antiquity for his iridescent wit and beguiling fantasy, exuberant language, and brilliant satire of the social, intellectual, and political life of Athens at its height. He wrote at least forty plays, of which eleven have survived complete. In this new Loeb Classical Library edition of Aristophanes, Jeffrey Henderson presents a freshly edited Greek text and a lively, unexpurgated translation with full explanatory notes.

The general introduction that begins Volume I reviews Aristophanes' career and brings current scholarly insights to bear on the intriguing question of the comic poet as a political force. In Acharnians a small landowner, tired of the Peloponnesian War, magically arranges a personal peace treaty and, borrowing a disguise from Euripides, demonstrates the injustice of the war in a contest with the bellicose Acharnians. Also in this volume is Knights, perhaps the most biting satire of a political figure (Cleon) ever written.

Though Achilles the character is bound by fate and by narrative tradition, Achilles’s poem, the Iliad, was never fixed and monolithic in antiquity—it was multiform. And the wider epic tradition, from which the Iliad emerged, was yet more multiform. In Achilles Unbound, Casey Dué, building on nearly twenty years of work as coeditor of the Homer Multitext (www.homermultitext.org), explores both the traditionality and multiformity of the Iliad in a way that gives us a greater appreciation of the epic that has been handed down to us.

Dué argues that the attested multiforms of the Iliad—in ancient quotations, on papyrus, and in the scholia of medieval manuscripts—give us glimpses of the very long history of the text, access to even earlier Iliads, and a greater awareness of the mechanisms by which such a remarkable poem could be composed in performance. Using methodologies grounded in an understanding of Homeric poetry as a system, Achilles Unbound argues for nothing short of a paradigm shift in our approach to the Homeric epics, one that embraces their long evolution and the totality of the world of epic song, in which each performance was newly composed and received by its audience.

The notion of practical wisdom is one of Aristotle’s greatest inventions. It has inspired philosophers as diverse as Martin Heidegger, Hans-Georg Gadamer, Elizabeth Anscombe, Michael Thompson, and John McDowell. Now a leading scholar of ancient philosophy offers a challenge to received accounts of practical wisdom by situating it in the larger context of Aristotle’s views on knowledge and reality.

That happiness is the end pursued by practical wisdom is commonly agreed. What is disputed is whether happiness is to be found in the practical life of political action, in which we exhibit courage, temperance, and other virtues of character, or in the contemplative life, where theoretical wisdom is the essential virtue. C. D. C. Reeve argues that the dichotomy is bogus, that these lives are in fact parts of a single life, which is the best human one. In support of this view, he develops innovative accounts of many of the central notions in Aristotle’s metaphysics, epistemology, and psychology, including matter and form, scientific knowledge, dialectic, educatedness, perception, understanding, political science, practical truth, deliberation, and deliberate choice. These accounts are based directly on freshly translated passages from many of Aristotle’s writings. Action, Contemplation, and Happiness is an accessible essay not just on practical wisdom but on Aristotle’s philosophy as a whole.

Understanding “what something is” is a project that has long occupied philosophers. Perhaps no thinker in the Western tradition has had more influence on how we approach this question than Aristotle, whose Metaphysics remains the locus classicus of rigorous examinations into the nature of being. Now, in an elegantly argued new study, Aryeh Kosman reinterprets Aristotle’s ontology and compels us to reexamine some of our most basic assumptions about the great philosopher’s thought.

For Aristotle, to ask “what something is” is to inquire into a specific mode of its being, something ordinarily regarded as its “substance.” But to understand substance, we need the concept of energeia—a Greek term usually translated as “actuality.” In a move of far-reaching consequence, Kosman explains that the correct translation of energeia is not “actuality” but “activity.” We have subtly misunderstood the Metaphysics on this crucial point, says Kosman. Aristotle conceives of substance as a kind of dynamic activity, not some inert quality. Substance is something actively being what it is.

Kosman demonstrates how this insight significantly alters our understanding of a number of important concepts in Aristotelian thought, from accounts of motion, consciousness, and essence to explanations of the nature of animal and divine being. Whether it is approached as an in-depth introduction to Aristotle’s metaphysics or as a highly original reassessment sure to spark debate, there can be no argument that The Activity of Being is a major contribution to our understanding of one of philosophy’s most important thinkers.

Aeneas was perhaps a general, and certainly author of several didactic military works of which the sole survivor is that on defence against siege. From it we can deduce that he was a Peloponnesian of the fourth century BCE who served in the Aegean and in Asia Minor and composed the work from direct knowledge and from oral and some literary tradition, possibly in 357–6 BCE. It is devoted entirely to defence of fortified places and deals specially with use of defending troops; defensive positions; morale; resistance to attacks and to actual assault; guards; obviation of treachery and revolution; and other subjects.

Asclepiodotus, philosopher and pupil of the Stoic Posidonius, wrote a rather dry but ordered work on tactics as if a subject of the lecture room, based not on personal experience but on earlier manuals. His main subjects were the branches of a military force; infantry; cavalry; chariots; elephants; arms; maneuvers; military evolutions; marching formation. The work ends with words of command.

Onasander (Onasandros), a Platonic philosopher, dedicated his work “The General” to the Roman Veranius, who was a consul in 49 CE. The work deals in plain style with the sort of morals and social and military qualities and attitudes expected of a virtuous and militarily successful general. It is also concerned with such matters as his choice of staff; attitude to war; religious duties; military formations; conduct in allied and hostile lands; difficult terrains; camps; drill; spies; guards; deserters; battle formations and maneuvers; and other matters, ending with conduct after victory.

Virgil (Publius Vergilius Maro) was born in 70 BCE 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's idylls. They deal with pastoral life and love. Before 29 BCE 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's 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 BCE 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.

This is the third volume in the Oratory of Classical Greece series. Published over several years, the series presents all of the surviving speeches from the late fifth and fourth centuries B.C. in new translations prepared by classical scholars who are at the forefront of the discipline. These translations are especially designed for the needs and interests of today's undergraduates, Greekless scholars in other disciplines, and the general public.

Classical oratory is an invaluable resource for the study of ancient Greek life and culture. The speeches offer evidence on Greek moral views, social and economic conditions, political and social ideology, and other aspects of Athenian culture that have been largely ignored: women and family life, slavery, and religion, to name just a few.

This volume contains the three surviving speeches of Aeschines (390-? B.C.). His speeches all revolve around political developments in Athens during the second half of the fourth century B.C. and reflect the internal political rivalries in an Athens overshadowed by the growing power of Macedonia in the north. The first speech was delivered when Aeschines successfully prosecuted Timarchus, a political opponent, for having allegedly prostituted himself as a young man. The other two speeches were delivered in the context of Aeschines' long-running political feud with Demosthenes. As a group, the speeches provide important information on Athenian law and politics, Demosthenes and his career, sexuality and social history, and the historical rivalry between Athens and Macedonia.

Callimachus of Cyrene, born ca. 310 BCE, after studying philosophy at Athens, became a teacher of grammar and poetry at Alexandria. Ptolemy II Philadelphus of Egypt (reigned 285–247) made him when still young a librarian in the new library at Alexandria; he prepared a great catalogue of its books.

Callimachus was author of much poetry and many works in prose, but not much survives. His hymns and epigrams are given with works by Aratus and Lycophron in another volume (no. 129) of the Loeb Classical Library. In the present volume are included fragments of the Aetia (Causes), aetiological legends concerning Greek history and customs; fragments of a book of Iambi; 147 fragments of the epic poem Hecale, which described Theseus’s victory over the bull which infested Marathon; and other fragments.

We have no explicit information about the poet Musaeus, author of the short epic poem on Hero and Leander, except that he is given in some manuscripts the title Grammatikos, a teacher learned in the rhetoric, poetry and philosophy of his time. He was obviously a follower of the Egyptian poet Nonnus of Panopolis, of the fifth century AD, and his poem seems also to presuppose the Paraphrase of the Psalms of Pseudo-Apollinarius which can be dated to the period 460–470.

Musaeus takes up a subject whose first detailed treatment is preserved in Ovid’s Heroides (Epistles 18 and 19), but he presents it in a quite different manner. Among the literary antecedents to which this learned grammatikos expressly alludes, the most prominent are Books 5 and 6 of the Odyssey and Plato’s Phaedrus. He draws too on the Hymns of Proclus and the Metaphrasis of the Gospel of St. John by Nonnus. He was most probably a Christian Neoplatonist writing a Christian allegory.

Callimachus (ca. 303–ca. 235 BC), a proud and well-born native of Cyrene in Libya, came as a young man to the court of the Ptolemies at Alexandria, where he composed poetry for the royal family; helped establish the Library and Museum as a world center of literature, science, and scholarship; and wrote an estimated 800 volumes of poetry and prose on an astounding variety of subjects, including the Pinakes, a descriptive bibliography of the Library’s holdings in 120 volumes. Callimachus’ vast learning richly informs his poetry, which ranges broadly and reworks the language and generic properties of his predecessors in inventive, refined, and expressive ways. The “Callimachean” style, combining learning, elegance, and innovation and prizing brevity, clarity, lightness, and charm, served as an important model for later poets, not least at Rome for Catullus, Virgil, Horace, Ovid, and the elegists, among others.

This edition, which replaces the earlier Loeb editions by A. W. Mair (1921) and C. A. Trypanis (1954, 1958), presents all that currently survives of and about Callimachus and his works, including the ancient commentaries (Diegeseis) and scholia. Volume I contains Aetia, Iambi, and lyric poems; Volume II Hecale, Hymns, and Epigrams; and Volume III miscellaneous epics and elegies, other fragments, and testimonia, together with concordances and a general index. The Greek text is based mainly on Pfeiffer’s but enriched by subsequently published papyri and the judgment of later editors, and its notes and annotation are fully informed by current scholarship.

African Renaissance: New Forms, Old Images in Yoruba Art describes, analyzes, and interprets the historical and cultural contexts of an African art renaissance using the twentieth- and twenty-first-century transformation of ancient Yoruba artistic heritage. Juxtaposing ancient and contemporary Yoruba art, Moyo Okediji defines this art history through the lens of colonialism, an experience that served to both destroy ancient art traditions and revive Yoruba art in the twentieth century.
With vivid reproductions of paintings, prints, and drawings, Okediji describes how Yoruba art has replenished and redefined itself. Okediji groups the text into several broadly overlapping periods that intricately detail the journey of Yoruba art and artists: first through oppression by European colonialism, then the attainment of Nigeria’s independence and the new nation’s subsequent military coup, and ending with present-day native Yoruban artists fleeing their homeland.

Sextus Empiricus (ca. 160–210 CE), exponent of scepticism and critic of the Dogmatists, was a Greek physician and philosopher, pupil and successor of the medical sceptic Herodotus (not the historian) of Tarsus. He probably lived for years in Rome and possibly also in Alexandria and Athens. His three surviving works are 'Outlines of Pyrrhonism' (three books on the practical and ethical scepticism of Pyrrho of Elis, ca. 360–275 BCE, as developed later, presenting also a case against the Dogmatists); 'Against the Dogmatists' (five books dealing with the Logicians, the Physicists, and the Ethicists); and 'Against the Professors' (six books: Grammarians, Rhetors, Geometers, Arithmeticians, Astrologers, and Musicians). These two latter works might be called a general criticism of professors of all arts and sciences. Sextus's work is a valuable source for the history of thought especially because of his development and formulation of former sceptic doctrines.

The Loeb Classical Library edition of Sextus Empiricus is in four volumes.

Sextus Empiricus (ca. 160–210 CE), exponent of scepticism and critic of the Dogmatists, was a Greek physician and philosopher, pupil and successor of the medical sceptic Herodotus (not the historian) of Tarsus. He probably lived for years in Rome and possibly also in Alexandria and Athens. His three surviving works are 'Outlines of Pyrrhonism' (three books on the practical and ethical scepticism of Pyrrho of Elis, ca. 360–275 BCE, as developed later, presenting also a case against the Dogmatists); 'Against the Dogmatists' (five books dealing with the Logicians, the Physicists, and the Ethicists); and 'Against the Professors' (six books: Grammarians, Rhetors, Geometers, Arithmeticians, Astrologers, and Musicians). These two latter works might be called a general criticism of professors of all arts and sciences. Sextus's work is a valuable source for the history of thought especially because of his development and formulation of former sceptic doctrines.

The Loeb Classical Library edition of Sextus Empiricus is in four volumes.

Sextus Empiricus (ca. 160–210 CE), exponent of scepticism and critic of the Dogmatists, was a Greek physician and philosopher, pupil and successor of the medical sceptic Herodotus (not the historian) of Tarsus. He probably lived for years in Rome and possibly also in Alexandria and Athens. His three surviving works are 'Outlines of Pyrrhonism' (three books on the practical and ethical scepticism of Pyrrho of Elis, ca. 360–275 BCE, as developed later, presenting also a case against the Dogmatists); 'Against the Dogmatists' (five books dealing with the Logicians, the Physicists, and the Ethicists); and 'Against the Professors' (six books: Grammarians, Rhetors, Geometers, Arithmeticians, Astrologers, and Musicians). These two latter works might be called a general criticism of professors of all arts and sciences. Sextus's work is a valuable source for the history of thought especially because of his development and formulation of former sceptic doctrines.

The Loeb Classical Library edition of Sextus Empiricus is in four volumes.

Prudentius (Aurelius Prudentius Clemens) was born in 348 CE probably at Caesaraugusta (Saragossa) and lived mostly in northeastern Spain, but visited Rome between 400 and 405. His parents, presumably Christian, had him educated in literature and rhetoric. He became a barrister and at least once later on an administrator; he afterwards received some high honour from Emperor Theodosius. Prudentius was a strong Christian who admired the old pagan literature and art, especially the great Latin poets whose forms he used. He looked on the Roman achievement in history as a preparation for the coming of Christ and the triumph of a spiritual empire.

The Loeb Classical Library edition of the poems of Prudentius is in two volumes. Volume I presents: "Preface" (Praefatio); "The Daily Round" (Liber Cathemerinon); 12 literary and attractive hymns, parts of which have been included in the Breviary and in modern hymnals; "The Divinity of Christ" (Apotheosis), which maintains the Trinity and attacks those who denied the distinct personal being of Christ; "The Origin of Sin" (Hamartigenia) attacking the separation of the 'strict' God of the Old Testament from the 'good' God revealed by Christ; "Fight for Mansoul" (Psychomachia), which describes the struggle between (Christian) Virtues and (Pagan) Vices; and the first book of "Against the Address of Symmachus" (Contra Orationem Symmachi), in which pagan gods are assailed.

The second volume contains the second book of "Against the Address of Symmachus," opposing a petition for the replacement of an altar and statue of Victory; "Crowns of Martyrdom" (Peristephanon Liber), 14 hymns to martyrs mostly of Spain; "Lines To Be Inscribed under Scenes from History" (Tituli Historiarum), 49 four-line stanzas which are inscriptions for scenes from the Bible depicted on the walls of a church; and an Epilogue.

Agamemnon led a ten-year-long struggle at Troy only to return home and die a pathetic death at his wife’s hands. Yet while Agamemnon’s story exerts an outsize influence—rivalled by few epic personalities—on the poetic narratives of the Iliad and Odyssey, scholars have not adequately considered his full portrait. What was Agamemnon like as a character for Homer and his audience? More fundamentally, how should we approach the topic of characterization itself, following the discoveries of Milman Parry, Albert Lord, and their successors?

Andrew Porter explains the expression of characterization in Homer’s works, from an oral-traditional point of view, and through the resonance of words, themes, and “back stories” from both the past and future. He analyzes Agamemnon’s character traits in the Iliad, including his qualities as a leader, against events such as his tragic homecoming narrative in the Odyssey. Porter’s findings demonstrate that there is a traditional depth of characterization embedded in the written pages of these once-oral epics, providing a shared connection between the ancient singer and his listeners.

Sophocles (497/6–406 BCE), with Aeschylus and Euripides, was one of the three great tragic poets of Athens, and is considered one of the world's greatest poets. The subjects of his plays were drawn from mythology and legend. Each play contains at least one heroic figure, a character whose strength, courage, or intelligence exceeds the human norm—but who also has more than ordinary pride and self-assurance. These qualities combine to lead to a tragic end.

Hugh Lloyd-Jones gives us, in two volumes, a new translation of the seven surviving plays. Volume I contains Oedipus Tyrannus (which tells the famous Oedipus story), Ajax (a heroic tragedy of wounded self-esteem), and Electra (the story of siblings who seek revenge on their mother and her lover for killing their father). Volume II contains Oedipus at Colonus (the climax of the fallen hero's life), Antigone (a conflict between public authority and an individual woman's conscience), The Women of Trachis (a fatal attempt by Heracles' wife to regain her husband's love), and Philoctetes (Odysseus's intrigue to bring an unwilling hero to the Trojan War).

Of his other plays, only fragments remain; but from these much can be learned about Sophocles' language and dramatic art. The major fragments—ranging in length from two lines to a very substantial portion of the satyr play The Searchers—are collected in Volume III of this edition. In prefatory notes Lloyd-Jones provides frameworks for the fragments of known plays.

The Letters of Alciphron (second century CE) constitute one of the most attractive products of the Second Sophistic. They are fictitious compositions based on an astonishingly wide variety of circumstances, though the theme of erotic love is constantly sounded. The imagination shown by the author and his convincing realism win him a place of distinction in the early development of romantic prose. The letters, which are highly literary, owing much to the New Comedy of Menander, purport to give us a sketch of the social life of Athens in the fourth century BCE. The collection is arranged in four divisions: Letters of Fishermen; Farmers; Parasites; Courtesans. Senders and addressees are mostly invented characters, but in the last section Alciphron presents us with several attempts at historical fiction, the most engaging being an exchange of letters between Menander and Glycera.

This volume also includes twenty Letters of Farmers ascribed to Aelian (c. 170–235 CE) and a collection of seventy-three Erotic Epistles of Philostratus (probably Flavius of that name, also born c. 170 CE). In style and subject matter these resemble those of Alciphron, by whom they may have been influenced.

Among the more interesting incunabula preserved in the Salle de la Réserve of the Bibliothèque National in Paris are the apparently unique copies of two editions, very similar in content, of a work entitled Les Adevineaux amoureux. In much more comprehensive form Les Adevineaux amoureux is preserved in a manuscript belonging to the Musée Conde at Chantilly. All three texts, in medieval French, appear to date from the 1470s. The present work, Amorous Games, is a critical edition of Les Adevineaux amoureux.

Amorous Games is a miscellany whose principal unifying force is the compiler's aim to provide a manual of conversation and entertainment for polite society. Included are series of questions and answers belonging to the well-established medieval tradition of the "Demandes amoureuses"; a very large number of riddles, mainly folk riddles; and "venditions en amours," little poems that apparently came into bing as part of a social game.

Students of medieval French literature, particularly those with a penchant for some of the minor genres, will find new material in the Amorous Games. Folklorists will discover what is probably the largest collection of riddles bequeathed to us by medieval France and also much that is of value to specialists in the proverb and folk tale.

For this critical edition of Les Adevineaux amoureux Professor Hassell has selected the Chantilly manuscript, because it is the most complete and also because it had not yet been published. The Appendix contains the text of the more complete of the two incunabula and the significant variants appearing in the other fifteenth-century printed edition. The manuscript text has been collated with that of the incunabula, and copious notes and an index to the riddles have been supplied. In his introduction Professor Hassell discusses in detail the major classes and subclasses of the riddle, drawing on the work of Petsch, Taylor, Abrahams, and other scholars of the genre.

Xenophon (ca. 430 to ca. 354 BCE) was a wealthy Athenian and friend of Socrates. He left Athens in 401 and joined an expedition including ten thousand Greeks led by the Persian governor Cyrus against the Persian king. After the defeat of Cyrus, it fell to Xenophon to lead the Greeks from the gates of Babylon back to the coast through inhospitable lands. Later he wrote the famous vivid account of this 'March Up-Country' (Anabasis); but meanwhile he entered service under the Spartans against the Persian king, married happily, and joined the staff of the Spartan king, Agesilaus. But Athens was at war with Sparta in 394 and so exiled Xenophon. The Spartans gave him an estate near Elis where he lived for years writing and hunting and educating his sons. Reconciled to Sparta, Athens restored Xenophon to honour but he preferred to retire to Corinth.

Xenophon's Anabasis is a true story of remarkable adventures. Hellenica, a history of Greek affairs from 411 to 362, begins as a continuation of Thucydides' account. There are four works on Socrates (collected in Volume IV of the Loeb Xenophon edition). In Memorabilia Xenophon adds to Plato's picture of Socrates from a different viewpoint. The Apology is an interesting complement to Plato's account of Socrates' defense at his trial. Xenophon's Symposium portrays a dinner party at which Socrates speaks of love; and Oeconomicus has him giving advice on household management and married life. Cyropaedia, a historical romance on the education of Cyrus (the Elder), reflects Xenophon's ideas about rulers and government; the Loeb edition is in two volumes.

We also have his Hiero, a dialogue on government; Agesilaus, in praise of that king; Constitution of Lacedaemon (on the Spartan system); Ways and Means (on the finances of Athens); Manual for a Cavalry Commander; a good manual of Horsemanship; and a lively Hunting with Hounds. The Constitution of the Athenians, though clearly not by Xenophon, is an interesting document on politics at Athens. These eight books are collected in the last of the seven volumes of the Loeb Classical Library edition of Xenophon.

Lucian (ca. 120–190 CE), the satirist from Samosata on the Euphrates, started as an apprentice sculptor, turned to rhetoric and visited Italy and Gaul as a successful travelling lecturer, before settling in Athens and developing his original brand of satire. Late in life he fell on hard times and accepted an official post in Egypt.

Although notable for the Attic purity and elegance of his Greek and his literary versatility, Lucian is chiefly famed for the lively, cynical wit of the humorous dialogues in which he satirises human folly, superstition and hypocrisy. His aim was to amuse rather than to instruct. Among his best works are A True Story (the tallest of tall stories about a voyage to the moon), Dialogues of the Gods (a 'reductio ad absurdum' of traditional mythology), Dialogues of the Dead (on the vanity of human wishes), Philosophies for Sale (great philosophers of the past are auctioned off as slaves), The Fisherman (the degeneracy of modern philosophers), The Carousal or Symposium (philosophers misbehave at a party), Timon (the problems of being rich), Twice Accused (Lucian's defence of his literary career) and (if by Lucian) The Ass (the amusing adventures of a man who is turned into an ass).

The Loeb Classical Library edition of Lucian is in eight volumes.

Completely revised and updated

James P. Allen provides a translation of the oldest corpus of ancient Egyptian religious texts from the six royal pyramids of the Fifth and Sixth Dynasties (ca. 2350–2150 BCE). Allen’s revisions take into account recent advances in the understanding of Egyptian grammar.

Features:

• Sequential translations based on all available sources, including texts newly discovered in the last decade
• Texts numbered according to the most widely used numbering system with new numbers from the latest 2013 concordance
• Translations reflect the primarily atemporal verbal system of Old Egyptian, which conveys the timeless quality that the text’s authors understood the texts to have

What does it mean to be a hero? The ancient Greeks who gave us Achilles and Odysseus had a very different understanding of the term than we do today. Based on the legendary Harvard course that Gregory Nagy has taught for well over thirty years, The Ancient Greek Hero in 24 Hours explores the roots of Western civilization and offers a masterclass in classical Greek literature. We meet the epic heroes of Homer’s Iliad and Odyssey, but Nagy also considers the tragedies of Aeschylus, Sophocles, and Euripides, the songs of Sappho and Pindar, and the dialogues of Plato. Herodotus once said that to read Homer was to be a civilized person. To discover Nagy’s Homer is to be twice civilized.

“Fascinating, often ingenious… A valuable synthesis of research finessed over thirty years.”
—Times Literary Supplement

“Nagy exuberantly reminds his readers that heroes—mortal strivers against fate, against monsters, and…against death itself—form the heart of Greek literature… [He brings] in every variation on the Greek hero, from the wily Theseus to the brawny Hercules to the ‘monolithic’ Achilles to the valiantly conflicted Oedipus.”
—Steve Donoghue, Open Letters Monthly

The ancient Greeks’ concept of “the hero” was very different from what we understand by the term today, Gregory Nagy argues—and it is only through analyzing their historical contexts that we can truly understand Achilles, Odysseus, Oedipus, and Herakles.

In Greek tradition, a hero was a human, male or female, of the remote past, who was endowed with superhuman abilities by virtue of being descended from an immortal god. Despite their mortality, heroes, like the gods, were objects of cult worship. Nagy examines this distinctively religious notion of the hero in its many dimensions, in texts spanning the eighth to fourth centuries bce: the Homeric Iliad and Odyssey; tragedies of Aeschylus, Sophocles, and Euripides; songs of Sappho and Pindar; and dialogues of Plato. All works are presented in English translation, with attention to the subtleties of the original Greek, and are often further illuminated by illustrations taken from Athenian vase paintings.

The fifth-century bce historian Herodotus said that to read Homer is to be a civilized person. In twenty-four installments, based on the Harvard University course Nagy has taught and refined since the late 1970s, The Ancient Greek Hero in 24 Hours offers an exploration of civilization’s roots in the Homeric epics and other Classical literature, a lineage that continues to challenge and inspire us today.

Our image of the Roman world is shaped by the writings of Roman statesmen and upper class intellectuals. Yet most of the material evidence we have from Roman times—art, architecture, and household artifacts from Pompeii and elsewhere—belonged to, and was made for, artisans, merchants, and professionals. Roman culture as we have seen it with our own eyes, Emanuel Mayer boldly argues, turns out to be distinctly middle class and requires a radically new framework of analysis.

Starting in the first century bce, ancient communities, largely shaped by farmers living within city walls, were transformed into vibrant urban centers where wealth could be quickly acquired through commercial success. From 100 bce to 250 ce, the archaeological record details the growth of a cosmopolitan empire and a prosperous new class rising along with it. Not as keen as statesmen and intellectuals to show off their status and refinement, members of this new middle class found novel ways to create pleasure and meaning. In the décor of their houses and tombs, Mayer finds evidence that middle-class Romans took pride in their work and commemorated familial love and affection in ways that departed from the tastes and practices of social elites.

Lucius Annaeus Seneca (4 BCE–65 CE) was a Roman Stoic philosopher, dramatist, statesman, and adviser to the emperor Nero, all during the Silver Age of Latin literature. The Complete Works of Lucius Annaeus Seneca is a fresh and compelling series of new English-language translations of his works in eight accessible volumes. Edited by world-renowned classicists Elizabeth Asmis, Shadi Bartsch, and Martha C. Nussbaum, this engaging collection restores Seneca—whose works have been highly praised by modern authors from Desiderius Erasmus to Ralph Waldo Emerson—to his rightful place among the classical writers most widely studied in the humanities.

Anger, Mercy, Revenge comprises three key writings: the moral essays On Anger and On Clemency—which were penned as advice for the then young emperor, Nero—and the Apocolocyntosis, a brilliant satire lampooning the end of the reign of Claudius. Friend and tutor, as well as philosopher, Seneca welcomed the age of Nero in tones alternately serious, poetic, and comic—making Anger, Mercy, Revenge a work just as complicated, astute, and ambitious as its author.

How can literary imagination help us engage with the lives of other animals? The question represents one of the liveliest areas of inquiry in the humanities, and Mark Payne seeks to answer it by exploring the relationship between human beings and other animals in writings from antiquity to the present. Ranging from ancient Greek poets to modernists like Ezra Pound and William Carlos Williams, Payne considers how writers have used verse to communicate the experience of animal suffering, created analogies between human and animal societies, and imagined the kind of knowledge that would be possible if human beings could see themselves as animals see them.

The Animal Part also makes substantial contributions to the emerging discourse of the posthumanities. Payne offers detailed accounts of the tenuousness of the idea of the human in ancient literature and philosophy and then goes on to argue that close reading must remain a central practice of literary study if posthumanism is to articulate its own prehistory. For it is only through fine-grained literary interpretation that we can recover the poetic thinking about animals that has always existed alongside philosophical constructions of the human.  In sum, The Animal Part marks a breakthrough in animal studies and offers a significant contribution to comparative poetics.

Sophocles (497/6–406 BCE), with Aeschylus and Euripides, was one of the three great tragic poets of Athens, and is considered one of the world’s greatest poets. The subjects of his plays were drawn from mythology and legend. Each play contains at least one heroic figure, a character whose strength, courage, or intelligence exceeds the human norm—but who also has more than ordinary pride and self-assurance. These qualities combine to lead to a tragic end.

Hugh Lloyd-Jones gives us, in two volumes, a new translation of the seven surviving plays. Volume I contains Oedipus Tyrannus (which tells the famous Oedipus story), Ajax (a heroic tragedy of wounded self-esteem), and Electra (the story of siblings who seek revenge on their mother and her lover for killing their father).

Volume II contains Oedipus at Colonus (the climax of the fallen hero’s life), Antigone (a conflict between public authority and an individual woman’s conscience), The Women of Trachis (a fatal attempt by Heracles’s wife to regain her husband’s love), and Philoctetes (Odysseus’s intrigue to bring an unwilling hero to the Trojan War).

Of his other plays, only fragments remain; but from these much can be learned about Sophocles’s language and dramatic art. The major fragments—ranging in length from two lines to a very substantial portion of the satyr play The Searchers—are collected in Volume III of this edition. In prefatory notes, Lloyd-Jones provides frameworks for the fragments of known plays.

Classical oratory is an invaluable resource for the study of ancient Greek life and culture. The speeches offer evidence on Greek moral views, social and economic conditions, political and social ideology, and other aspects of Athenian culture that have been largely ignored: women and family life, slavery, and religion, to name just a few.

This volume contains the works of the two earliest surviving orators, Antiphon and Andocides. Antiphon (ca. 480-411) was a leading Athenian intellectual and creator of the profession of logography ("speech writing"), whose special interest was law and justice. His six surviving works all concern homicide cases. Andocides (ca. 440-390) was involved in two religious scandals—the mutilation of the Herms (busts of Hermes) and the revelation of the Eleusinian Mysteries—on the eve of the fateful Athenian expedition to Sicily in 415. His speeches are a defense against charges relating to those events.

Philostratus's colorful biography of Apollonius of Tyana, recounting the sayings and miracles of a Pythagorean sage, incidentally provoked a long-lasting debate between pagans and Christians. This volume, which completes the new Loeb Classical Library edition of the Life of Apollonius of Tyana, provides historical context for that much discussed third-century portrayal of a charismatic religious teacher.

Here is a new translation of the surviving letters of Apollonius, augmented and illuminated by recent discoveries. These letters reveal Apollonius's personality and his religious and philosophical ideas. New for this edition is a selection of ancient reports about Apollonius from authors such as St. Jerome and St. Augustine.

Philostratus's biography was quickly caught up in the religious struggles that marked the rise of Christianity. An official in Diocletian's empire named Hierocles used it as ammunition in an anti-Christian polemic, initiating a controversy that lasted well into modern times. The reply by Eusebius, the fourth-century bishop of Caesarea, was originally included in editions of the Life of Apollonius in order to serve as a spiritual antidote and to provide cover for the publishers; today it is an essential chapter in the history of Philostratus's masterpiece.

This biography of a first-century CE holy man has become one of the most widely discussed literary works of later antiquity. With an engaging style, Philostratus portrays a charismatic teacher and religious reformer from Tyana in Cappadocia (modern central Turkey) who travels across the known world, from the Atlantic to the Ganges. His miracles, which include extraordinary cures and mysterious disappearances, together with his apparent triumph over death, caused pagans to make Apollonius a rival to Jesus of Nazareth.

In a new three-volume Loeb Classical Library edition of Philostratus's third-century work, Christopher Jones provides a freshly edited Greek text and a stylish translation with full explanatory notes. Apollonius of Tyana is by far the longest biography that survives from antiquity. Jones in his Introduction asks how far it is history and how far fiction, and discusses its survival from Late Antiquity to modern times.

This biography of a first-century CE holy man has become one of the most widely discussed literary works of later antiquity. With an engaging style, Philostratus portrays a charismatic teacher and religious reformer from Tyana in Cappadocia (modern central Turkey) who travels across the known world, from the Atlantic to the Ganges. His miracles, which include extraordinary cures and mysterious disappearances, together with his apparent triumph over death, caused pagans to make Apollonius a rival to Jesus of Nazareth.

In a new three-volume Loeb Classical Library edition of Philostratus's third-century work, Christopher Jones provides a freshly edited Greek text and a stylish translation with full explanatory notes. Apollonius of Tyana is by far the longest biography that survives from antiquity. Jones in his Introduction asks how far it is history and how far fiction, and discusses its survival from Late Antiquity to modern times.

Apuleius, one of the great stylists of Latin literature, was born ca. 125 AD in Madauros to a politically prominent family and received an elite education in the provincial capital Carthage and at Athens, where he began a lifelong allegiance to Platonic philosophy. In the later 150s, he married Pudentilla of Oea, a wealthy widow, and seems to have enjoyed a distinguished public career in Africa and perhaps as an advocate in Rome.

Although Apuleius is best known for his picaresque novel Metamorphoses or The Golden Ass (LCL 44, 453), he also wrote and declaimed on a wide variety of subjects. This edition contains the other surviving works of Apuleius that are considered genuine. Apologia is a speech in which Apuleius defends himself against in-laws who had accused him of having used sinister means, including magic, to induce Pudentilla to marry him. The Florida is a collection of twenty-three excerpts from speeches by Apuleius. De Deo Socratis (On Socrates’ God) locates Socrates’ invisible guide and protector (daimonion) within the more general concept of daimones as forces intermediary between gods and humans.

This edition, new to the Loeb Classical Library, offers fresh translations and texts based on the best critical editions.

Modern Homeric scholarship is distinguished by a dazzling diversity of approaches. That diversity is brilliantly displayed in this volume, in which nine well-known classicists approach the Homeric poems from the various perspectives of archaeology, economic history, philosophy, literary criticism, linguistics, and Byzantine history.

Several essays are primarily concerned with what the Homeric poems teach us about the past. Richard Hope Simpson, for example, reviews the controversy sparked by his and John F. Lazenby's 1970 argument that the Catalogue of Ships in the Iliad accurately reflects the geography of Mycenean Greece. Using archaeology as just one of his starting points, Gregory Nagy reflects upon the death and funeral of Sarpedon as described in the Iliad. Our understanding of the word áté is enhanced by E. D. Francis, who closely examines its prehistory.

Norman Austin's elegant and original discussion of tone in the Odyssey's Cyclops tale is animated by both psychoanalytic theory and his work with two practitioners of optometric visual training. Writing of Odysseus, James M. Redfield dubs that hero "the economic man" and links certain tensions in the Odyssey to the actual economic concerns of Greece in the late eighth century BC. Both Ann L. T. Bergren and Mabel L. Lang concern themselves with problems of narrative in the Homeric epics.

Like Hope Simpson, C. J. Rowe updates a controversy—in this instance, the many objections raised to Arthur Adkins' influential 1960 study of moral values in Homer. Gareth Morgan provides a fascinating glimpse of the Homeric scholarship of another day by focusing on the work of the astonishing John Tzetzes in twelfth-century Byzantium.

The archaeological site of Pañamarca was once a vibrant center of religious performance and artistic practice within the ancient Moche world. During the seventh and eighth centuries CE, architects and mural painters created lofty temples and broad-walled plazas that were brilliantly arrayed with images of mythological heroes, monstrous creatures, winged warriors in combat, ritual processions, and sacrificial offerings.

This richly illustrated volume offers a nuanced account of the modern history of exploration, archaeology, and image making at Pañamarca; it also offers detailed documentation of the new fieldwork carried out by the authors at the site. That fieldwork led to the discoveries of 1,200-year-old mural paintings, presented here in detail for the first time. Created in a cultural context a thousand years before the use of written scripts, the art and architecture of Pañamarca cannot be studied via ancient histories or commentaries, but only through layers of physical evidence from archaeological excavations and documentation. This volume will serve as a definitive reference work on mural painting at Pañamarca, as well as a new primary resource for Pre-Columbian studies and for studies in global ancient art, architecture, and archaeology more broadly.

Ever since Sir Arthur Evans first excavated at the site of the Palace at Knossos in the early twentieth century, scholars and visitors have been drawn to the architecture of Bronze Age Crete. Much of the attraction comes from the geographical and historical uniqueness of the island. Equidistant from Europe, the Middle East, and Africa, Minoan Crete is on the shifting conceptual border between East and West, and chronologically suspended between history and prehistory. In this culturally dynamic context, architecture provided more than physical shelter; it embodied meaning. Architecture was a medium through which Minoans constructed their notions of social, ethnic, and historical identity: the buildings tell us about how the Minoans saw themselves, and how they wanted to be seen by others.

Architecture of Minoan Crete is the first comprehensive study of the entire range of Minoan architecture—including houses, palaces, tombs, and cities—from 7000 BC to 1100 BC. John C. McEnroe synthesizes the vast literature on Minoan Crete, with particular emphasis on the important discoveries of the past twenty years, to provide an up-to-date account of Minoan architecture. His accessible writing style, skillful architectural drawings of houses and palaces, site maps, and color photographs make this book inviting for general readers and visitors to Crete, as well as scholars.

Apollonius Rhodius’s Argonautica, composed in the 3rd century BCE, is the epic retelling of Jason’s quest for the golden fleece. Along with his contemporaries Callimachus and Theocritus, Apollonius refashioned Greek poetry to meet the interests and aesthetics of a Hellenistic audience, especially that of Alexandria in the Ptolemaic period following Alexander’s death. In this carefully crafted work of 5,835 hexameter verses in four books, the author draws on the preceding literary traditions of epic (Homer), lyric (Pindar), and tragedy (especially Euripides) but creates an innovative and complex narrative that includes geography, religion, ethnography, mythology, adventure, exploration, human psychology, and, most of all, the coming of age and love affair of Jason and Medea. It greatly influenced Roman authors such as Catullus, Virgil, and Ovid, and was imitated by Valerius Flaccus.

This new edition of the first volume in the Loeb Classical Library offers a fresh translation and improved text.

This volume brings together Seth Benardete’s studies of Hesiod, Homer, and Greek tragedy, eleven Platonic dialogues, and Aristotle’s Metaphysics.

The Argument of the Action spans four decades of Seth Benardete’s work, documenting its impressive range. Benardete’s philosophic reading of the poets and his poetic reading of the philosophers share a common ground, guided by the key he found in the Platonic dialogue: probing the meaning of speeches embedded in deeds, he uncovers the unifying intention of the work by tracing the way it unfolds through a movement of its own. Benardete’s original interpretations of the classics are the fruit of this discovery of the “argument of the action.”

The first complete English translation of Aristaenetus in nearly three centuries

Through allusion and adaption of earlier authors, Aristaenetus recounts tales that are the stuff of comedy, erotic poetry, and ancient novel. Here we read of lovers who use every trope of erotic literature to praise their beloveds in over-the-top speeches. Aristaenetus amazes us with tales of paramours hatching complicated schemes to achieve their desires, while wily go-betweens help smooth their way. He presents us with accounts of unfaithful spouses who barely avoid capture in the midst of hair-raising and amusing infidelities. This sixth century collection is perfect for anyone interested in classical and postclassical literature.

Features:

• English translation and Greek text on facing pages
• Introduction with history of the text
• Discussion of intertextual connections with Greco-Roman authors

Aristotle's much-translated On Poetics is the earliest and arguably the best treatment that we possess of tragedy as a literary form. Seth Benardete and Michael Davis have translated it anew with a view to rendering Aristotle’s text into English as precisely as possible. A literal translation has long been needed, for in order to excavate the argument of On Poetics one has to attend not simply to what is said on the surface but also to the various puzzles, questions, and peculiarities that emerge only on the level of how Aristotle says what he says and thereby leads one to revise and deepen one’s initial understanding of the intent of the argument. As On Poetics is about how tragedy ought to be composed, it should not be surprising that it turns out to be a rather artful piece of literature in its own right.

Benardete and Davis supplement their edition of On Poetics with extensive notes and appendices. They explain nuances of the original that elude translation, and they provide translations of passages found elsewhere in Aristotle’s works as well as in those of other ancient authors that prove useful in thinking through the argument of On Poetics both in terms of its treatment of tragedy and in terms of its broader concerns. By following the connections Aristotle plots between On Poetics and his other works, readers will be in a position to appreciate the centrality of this little book for his thought on the whole.

In an introduction that sketches the overall interpretation of On Poetics presented in his The Poetry of Philosophy (St. Augustine’s Press, 1999), Davis argues that, while On Poetics is certainly about tragedy, it has a further concern extending beyond poetry to the very structure of the human soul in its relation to what is, and that Aristotle reveals in the form of his argument the true character of human action.

Nicomachean Ethics VI is considered one of classical philosophy's greatest achievements. Aristotle on Practical Wisdom is the first full-scale commentary on this work to be issued in over a century, and is the most comprehensive and philosophically illuminating to date. A meticulous translation coupled with facing-page analysis enables readers to engage directly with the account of phronêsis or practical wisdom that Aristotle is developing, while a full introduction locates that account in the context of his ethical thought and of later ethical thought more generally.

The commentary discusses the text line by line, illuminating obscure passages, explaining technical ones, and providing a new overall interpretation of the work and the nature of practical reason. A companion volume, Action, Contemplation, and Happiness, expands on this interpretation to provide a startling new picture of Aristotle's thought as a whole. Although the two books can be approached separately, together they constitute one of the most daring and original contemporary readings of Aristotle's philosophy. Aimed at committed students of these notoriously difficult writings, C. D. C. Reeve’s engaging and lucid books should find a wide audience among philosophers, classicists, and all readers willing to wrestle with a thinker of unparalleled subtlety, depth, and scope.

Aristotle was the founder not only of logic but also of modal logic. In the Prior Analytics he developed a complex system of modal syllogistic which, while influential, has been disputed since antiquity—and is today widely regarded as incoherent. In this meticulously argued new study, Marko Malink presents a major reinterpretation of Aristotle’s modal syllogistic. Combining analytic rigor with keen sensitivity to historical context, he makes clear that the modal syllogistic forms a consistent, integrated system of logic, one that is closely related to other areas of Aristotle’s philosophy.

Aristotle’s modal syllogistic differs significantly from modern modal logic. Malink considers the key to understanding the Aristotelian version to be the notion of predication discussed in the Topics—specifically, its theory of predicables (definition, genus, differentia, proprium, and accident) and the ten categories (substance, quantity, quality, and so on). The predicables introduce a distinction between essential and nonessential predication. In contrast, the categories distinguish between substantial and nonsubstantial predication. Malink builds on these insights in developing a semantics for Aristotle’s modal propositions, one that verifies the ancient philosopher’s claims of the validity and invalidity of modal inferences.

Malink recognizes some limitations of this reconstruction, acknowledging that his proof of syllogistic consistency depends on introducing certain complexities that Aristotle could not have predicted. Nonetheless, Aristotle’s Modal Syllogistic brims with bold ideas, richly supported by close readings of the Greek texts, and offers a fresh perspective on the origins of modal logic.

Ovid (Publius Ovidius Naso, 43 BCE–17 CE), born at Sulmo, studied rhetoric and law at Rome. Later he did considerable public service there, and otherwise devoted himself to poetry and to society. Famous at first, he offended the emperor Augustus by his Ars Amatoria, and was banished because of this work and some other reason unknown to us, and dwelt in the cold and primitive town of Tomis on the Black Sea. He continued writing poetry, a kindly man, leading a temperate life. He died in exile.

Ovid's main surviving works are the Metamorphoses, a source of inspiration to artists and poets including Chaucer and Shakespeare; the Fasti, a poetic treatment of the Roman year of which Ovid finished only half; the Amores, love poems; the Ars Amatoria, not moral but clever and in parts beautiful; Heroides, fictitious love letters by legendary women to absent husbands; and the dismal works written in exile: the Tristia, appeals to persons including his wife and also the emperor; and similar Epistulae ex Ponto. Poetry came naturally to Ovid, who at his best is lively, graphic and lucid.

The Loeb Classical Library edition of Ovid is in six volumes.

Aristotle (384–322 BC), the great Greek thinker, researcher, and educator, ranks among the most important and influential figures in the history of philosophy, theology, and science. He joined Plato’s Academy in Athens in 367 and remained there for twenty years. After spending three years at the Asian court of a former pupil, Hermeias, he was appointed by Philip of Macedon in 343/2 to become tutor of his teenaged son, Alexander. After Philip's death in 336, Aristotle became head of his own school, the Lyceum at Athens, whose followers were known as the Peripatetics. Because of anti-Macedonian feeling in Athens after Alexander's death in 323, he withdrew to Chalcis in Euboea, where he died in 322.

Aristotle wrote voluminously on a broad range of subjects analytical, practical, and theoretical. Rhetoric, probably composed while he was still a member of Plato’s Academy, is the first systematic approach to persuasive public speaking based in dialectic, on which he had recently written the first manual.

This edition of Aristotle’s Rhetoric, which replaces the original Loeb edition by John Henry Freese, supplies a Greek text based on that of Rudolf Kassel, a fresh translation, and ample annotation fully current with modern scholarship.