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This book is an exploration of the process and consequences of the campaigns of Alexander the Great of Macedon (who reigned from 336 to 323 BC), focusing on the effect of his monarchy upon the world of his day. A detailed running narrative of the actual campaigns from the Danube to the Indus is complemented and enlarged upon by thematic studies on the reaction in Greece to Macedonian suzerainty, the administration of the empire, the evolution of the Macedonian army and its role as the instrument of conquest, and on the origins of the ruler cult.
Rome, Pollution and Propriety brings together scholars from a range of disciplines in order to examine the historical continuity of dirt, disease and hygiene in one environment, and to explore the development and transformation of these ideas alongside major chapters in the city's history, such as early Roman urban development, Roman pagan religion, the medieval Church, the Renaissance, the unification of Italy and the advent of Fascism. This volume sets out to identify the defining characteristics, functions and discourses of pollution in Rome in such realms as disease and medicine, death and burial, sexuality and virginity, prostitution, purity and absolution, personal hygiene and morality, criminality, bodies and cleansing, waste disposal, decay, ruins and urban renovation, as well as studying the means by which that pollution was policed and controlled.
Who marched in religious processions and why? How were blood sacrifice and communal feasting related to identities in the ancient Greek city? With questions such as these, current scholarship aims to demonstrate the ways in which religion maps on to the socio-political structures of the Greek polis ('polis religion'). In this book Dr Kindt explores a more comprehensive conception of ancient Greek religion beyond this traditional paradigm. Comparative in method and outlook, the book invites its readers to embark on an interdisciplinary journey touching upon such diverse topics as religious belief, personal religion, magic and theology. Specific examples include the transformation of tyrant property into ritual objects, the cultural practice of setting up dedications at Olympia, and a man attempting to make love to Praxiteles' famous statue of Aphrodite. The book will be valuable for all students and scholars seeking to understand the complex phenomenon of ancient Greek religion.
This book was the first to undertake a comprehensive analysis of the impact of money on the economy, society and culture of the Greek and Roman worlds. It uses new approaches in economic history to explore how money affected the economy in antiquity and demonstrates that the crucial factors in its increasing influence were state-formation, expanding political networks, metal supply and above all an increasing sophistication of credit and contractual law. Covering a wide range of monetary contexts within the Mediterranean over almost a thousand years (c.600 BC–AD 300), it demonstrates that money played different roles in different social and political circumstances. The book will prove an invaluable introduction to upper-level students of ancient money, while also offering perspectives for future research to the specialist.
Since antiquity, the she-wolf has served as the potent symbol of Rome. For more than two thousand years, the legendary animal that rescued Romulus and Remus has been the subject of historical and political accounts, literary treatments in poetry and prose, and visual representations in every medium. In She-Wolf: The Story of a Roman Icon, Cristina Mazzoni examines the evolution of the she-wolf as a symbol in western history, art, and literature, from antiquity to contemporary times. Used, for example, as an icon of Roman imperial power, papal authority, and the distance between the present and the past, the she-wolf has also served as an allegory for greed, good politics, excessive female sexuality, and, most recently, modern, multi-cultural Rome. Mazzoni engagingly analyzes the various role guises of the she-wolf over time in the first comprehensive study in any language on this subject.
Housing is shaped by culturally-specific expectations about the kinds of architecture and furnishings that are appropriate; about how and where different activities should be carried out; and by and with whom. It is those expectations, and the wider social and cultural systems of which they are a part, that are explored in this volume. At the same time, the book as a whole argues two larger points: first, that while houses, households and families have in recent years become increasingly important as objects of inquiry in Greek and Roman contexts, their potential as sources of information about broader social-historical issues has yet to be fully realised; and second, that greater weight and independence should be given to material culture as a source for studying ancient history. The book will be invaluable for upper-level undergraduates, graduate students and scholars.
What may generate anxiety and constitute an enigma is precisely the comingtogether of two opposite dimensions in a single phenomenon such as the modeof being of the thing and human sensibility.
Mario Perniola
Feeling implies the union between body and spirit, mind and machine. Athinking thing can also not have a body, but a sentient thing has to haveit. Who feels therefore is not God but the I.
Mario Perniola
INTRODUCTION
A fragment from a (now-lost) play entitled A Picture by the poetAlexis features a certain Cleisophus of Selymbria, who got himself locked into atemple at Samos intending to have intercourse with the statue it housed.‘[A]nd since he found that impossible on account of the frigidity andresistance of the stone (διά τετὴνψυχρότητακαὶ τὸἀντίτυποντοῦ λίθου), he then andthere desisted from that desire and placing before him a small piece of flesh(προβαλλόμενόςτι σαρκίον) heconsorted with that.’
One might want to take this curious incident simply as what it purports to be:the product of the poetic imagination of an important advocate of Middle and NewComedy. Alternatively we might consider that the key to this odd passage is tobe found in a more general but no less puzzling association between women andfood in Athenaeus’ Deiphnosophistae, the work in which it ispreserved. In short it might indeed be tempting to dismiss this episode as astrange but ultimately negligible incident but for the fact that Cleisophus’desire was by no means as singular as one might think. The entire storyreverberates with other instances of agalmatophilia(‘statue love’) involving divine statues, and the similarities anddifferences between Cleisophus’ experience and their accounts ofagalmatophilia are as striking as they are revealing.