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Instead of treating Christianity as continuing a utterly unique Judaism alien to Mediterranean religion, the book argues for a pervasive religious dynamic based on three modes; the religion of everyday social exchange, civic religion and the religion of freelance literate experts. These modes that cut across ethnically defined cultures such as Judean, Greek and Roman open a window onto a new way of reading the earliest Christian literature and of explaining its religiosity. The chapters lay out the theory and then illustrate it in various ways with essays on the letters of Paul, the Gospel of Matthew and issues surrounding the study of Christian beginnings. This approach provides a different way to understand Judaism and Christianity within Mediterranean religion and its intellectual cultures by drawing on powerful new tools for theorizing religion more broadly.
This article analyses a passage of Plutarch which relates that Alexander the Great visited Cyprus and appointed the gardener Abdalonymus, descendant of the Cinyrads, as king of Paphos. While historical records attest to a king Abdalonymus in Sidon, Plutarch’s account is clearly ahistorical. Alexander never set foot in Cyprus, and Abdalonymus never ruled over Paphos. The transfer of the story from Sidon to Cyprus was not a simple factual mistake, however, but a deliberate political and propagandistic device, created by an unknown author with strong Ptolemaic interests, most likely in conjunction with the establishment of Ptolemaic dominion over Cyprus by Ptolemy I. Through the long-standing Ancient Near Eastern tradition of royal gardening symbolism, which significantly influenced the island and the Levant, the story aims to legitimize the new Ptolemaic rule in Paphos, the capital of Ptolemaic Cyprus. By lending a venerable air to the new order, the story offers an alternative narrative to the dramatic death of Nicocles, the last king of Paphos and priest of the local great-goddess, who claimed descent from Cinyras and eventually committed suicide under pressure from Ptolemy I.
At the end of the fifth century BC, the Peloponnesian War resulted in Athens' shattering defeat by Sparta. Taking advantage of the debacle, a commission of thirty Athenians abolished the democratic institutions that for a century had governed the political life of the city and precipitated a year-long civil war. By autumn 403 BC, democracy was restored. Inspired by the model of the ancient chorus, this strikingly innovative book interprets a crucial moment in classical history through the prism of ten remarkable individuals and the shifting groups which formed around them. The former include more familiar names like the multifaceted Sokrates, the oligarch Kritias and the rhetorician Lysias, but also lesser-known figures like the scribe Nikomachos, the former slave Gerys and the priestess Lysimakhe. What leads a community to tear itself apart, even disintegrate, then rebuild itself? This question, explored through profound reflection on the past, echoes our tormented present.
The question this book addresses is not how immoral the ancient Romans were, but why the literature they produced is so preoccupied with immorality. The modern image of immoral Rome derives from ancient accounts which are largely critical rather than celebratory. Far from being empty commonplaces, these accusations constituted a powerful discourse through which Romans negotiated conflicts and tensions in their social and political order. This study proceeds by a detailed examination of a wide range of translated ancient texts, exploring the dynamics of their rhetoric, as well as the ends to which they were deployed. Roman moralising discourse, Edwards suggests, may be seen as especially concerned with the articulation of anxieties about gender, social status and political power. This revised edition contains a substantial new Introduction which engages with critical and scholarly developments in the study of Roman culture since the original publication.
Chapter 1 raises the question of whether there was a decisive break in the nature of the city between Classical Antiquity and the post-Roman world of Late Antiquity and the Early Middle Ages. It is suggested that treating ‘the ancient city’ as typologically different from cities before or after obscures both the real degree of continuity and the perceptions of contemporaries of continuity. The chapter explores the historiography of the idea of the ancient city as a distinct type that goes back to Fustel de Coulanges, and has been identified by different schools of thought as religious, economic, political, and physical. Rather than thinking of ‘decline and fall’, or even ‘transformation’, a new approach is offered through resilience theory, that sees a continuous process of drawing on memories of the past and, through them, adaptation.
Chapter 2 looks at the continuities in perception of the city between antiquity and the later period, looking at representations (images) and panegyrics. In terms of how cities were represented (especially in painting and sculpture), there is striking continuity in the emphasis on the wall circuit with gates and towers as the defining element of the city. The extensive tradition of panegyrics of individual cities (laudes urbium), the models set by Greek and Roman rhetorical manuals, was followed into the Middle Ages. The principal contrast lies in religion, but the economy, politics, and physical structures of the city are treated as belonging to a continuous tradition, and later cities are celebrated for the imitation of antiquity and, above all, of Rome.
Returning to the recurrent theme of resilience, it is suggested that the ecological model of adaptive cycles helps to understand the responses of the post-antique world to crisis. Rather than rejecting the old model of civilisation based on cities, memories of the past are constantly used both as providing material for new adaptations, and as a way of associating contemporary realities with those of the classical world. The writings of the authors discussed in this book as seen as part of this process, of transmitting and adapting memories.