Chapter 4 (The Idolatrous Professional and the Bad Faith Argument): In this chapter, I juxtapose pericopes from the Hebrew Bible with thematically similar texts from the mid to late Second Temple and tannaitic periods. In so doing, I demonstrate that, despite the overall resemblance between them, these texts differ dramatically in their portrayal of pagan worship, with the earlier texts assuming the sincerity of such practices and the later texts arguing for their insincerity.

In exploring ancient apocryphal traditions, we uncover a tapestry of Jesus’s portrayals both converging and contrasting with canonical gospels. These “Jesus books” – infancy, ministry, passion, and dialogue gospels – showcase early Christianity’s narrative dynamism. Apocryphal texts reveal Jesus as a wise or petulant child, challenging Jewish norms or Torah-observant, literate, philosophical, mythological, hell-conquering, and anti-apostolic. These diverse depictions, addressing sociocultural and theological questions of the era, provide alternative or supplementary perspectives on Jesus’s identity and teachings, significantly contributing to our understanding of early Christian diversity and doctrinal development.

This chapter demonstrates the influential role of printed books in defining Chaucer’s canon and the implications of that newly formed canon for older books. It considers a series of texts which early modern readers added to manuscripts (and some early printed books) to update and improve them: short poems including Prophecy, Words to Adam, and Bon counsail; Robert Henryson’s Testament of Cresseid; various Plowman-themed texts; the Tale of Gamelyn; and the Retraction. The chapter argues that print made available an array of genuine and apocryphal works which readers could extract, assemble, and reconfigure in line with their own tastes and understanding of the Chaucer canon. The evidence collected in the chapter shows the persistence of particular narratives about Chaucer’s works which were promoted in print: that he was a poet of fin amour, that he condemned Criseyde to a wretched death, that he assigned his Plowman an anticlerical tale, and that the Retraction was a later monkish forgery. The changeability of the manuscript books chronicled in this chapter reflects a concurrent reshaping of Chaucer’s reputation in the period and the variability of his literary canon itself.

In the first half of the fifth century, at the origins of Armenian literature, an anonymous author translated the apocryphal Acts of Thecla from the Syriac version of the Greek text (second century). The translation rapidly furthered the spread of the legend across Armenia. In that same century, three works written directly in Armenian presuppose the legend of Thecla. This article focuses on the narrative patterns and the ways in which the paradigms of holiness embodied by Thecla have influenced the representation of holy women who, in the Armenian tradition, are associated with the fundamental stages of the Christianization of Armenia. Thecla, indeed, served as a model of female sanctity along three important lines, namely as holy virgin, teacher and apostle, and martyr. As the venerated proto-martyr, she served as a model for the first female martyrs in the history of Armenian Christianity, respectively, in the apostolic age (Sanduxt) and at the time of the foundation of the Church of Armenia (Hṙip‘simē). The model of holy female apostle is found in the Armenian Martyrdom of Photine too. The Armenian tradition also contributed to the development of the legend and helped to make of Thecla a holy protector of Nicene orthodoxy.

Through analysis of the Wisdom of Ben Sira, the Psalms of Solomon, Testaments of the Twelve Patriarchs, baruch, 4 Ezra, 2 Baruch, and more this chapter argues that the eschatological or atemporal settings of wisdom and apocalyptic literature account for why these texts universally prefer "Israel" terminology. Moreover, these texts universally continue to show a striking concern for the fate of the northern tribes and expectations of a pan-Israelite restoration including all twelve tribes.

This chapter looks at a variety of early Jewish narrative texts, showing that "Israel" language is preferred in texts from the pre-exilic past or when explicitly referring to northern Israelites, while "Jew" (Ioudaios) language is avoided in these texts. The converse is true in texts set in the post-exilic past not explicitly dealing with northerners, where Ioudaios appears frequently and Israel language tends to be limited to prayer or cultic contexts. The chapter pays special attention to the book of Tobit, which tells the story of God's continued faithfulness in preserving the lineage of a faithful family from Naphtali, the first tribe to be taken into exile by Assyria. Tobit's concern for the continued existence of faithful Israelites to be included in the final restoration provides a critical witness for the continuation of pan-Israelite sentiments—and the continued distinction between Israel and Judah—well into the Second Temple period. Other books such as Judith, Jubilees, and the Letter of Aristeas further witness to the persistence of the distinction between Israel and Judah and pan-Israelite restoration eschatology.

The New Bibliography represents one of the most important developments in the history of Shakespeare editing. Those associated with the movement – most especially W. W. Greg, R. B. McKerrow and A. W. Pollard – aimed to bring a scientific mindset to the business of examining, theorising about and editing early modern texts. Much of their early work provided significant breakthroughs in bibliographic knowledge. Their more speculative ideas – including the division of early single play texts into 'good' and 'bad' quartos; 'memorial reconstruction'; proposed differences between foul paper manuscripts and prompt books – have proved controversial in the long run, but have nevertheless, for the past century, served as the bedrock for techniques for editing early modern texts. The history of these ideas is mapped out here. The chapter concludes with an extended consideration of two projects spawned by the New Bibliography: the Oxford Shakespeare, which ultimately ran into the sand, despite repeated efforts to revive it, and the New Cambridge Shakespeare, which was brought successfully to completion by John Dover Wilson.

Begins by offering a contrast between Shakespeare's current status as one of the best-known and most revered writers in the world and his position in the early 1590s, when his plays were published without attribution of authorship in disposable editions very different from their contemporary equivalents. Notes that the aim of the book as a whole is to track how we have moved, over the course of the centuries, from a situation where Shakespeare's texts were throwaway publications to a situation where copies of the first edition of his collected plays change hands for millions of pounds. Logs the parameters of the book as a whole and explains the logic of the Chronological Appendix.

After brief discussion of the manuscript evidence for the Epistula Apostolorum, the primary focus of the Introduction is on questions of genre and provenance. While the (modern) Latin title presents this text as a letter, its focus on revelation also links it to Christian apocalyptic texts. Yet the Epistula is most fundamentally a gospel, with close thematic connections to other early gospel literature, especially the Gospels of Matthew and John, of which the author makes selective use at a number of points. While a question-and-answer session between Jesus and his disciples on Easter morning occupies the bulk of the text, it also includes a collection of miracle stories and an account of the ascension, confirming its gospel-like character. To describe it as an ‘apocryphal’ gospel is, however, anachronistic given its early date. References to the apostle John and the heretic Cerinthus suggest an Asian provenance, and a date of around 170 CE would account both for Jesus’ announcement of his return after 150 years and for the emphasis on the worldwide plague expected to precede that return, identifiable as the ‘great plague’ spoken of by Galen and later writers.

Dionysios Stathakopoulos’ chapter is divided in two parts. In the first he presents the textual sources that have had a seminal influence on the establishment of a visual vocabulary of transgressions that appear in depictions of Hell in monumental painting. He focuses on the development of ideas of punishment in the afterlife, tracing their origins from the Old and the New Testament and apocryphal texts to late Byzantine theology, which were popular in shaping ideas on punishment. Since, however, they do not always assist our understanding of the iconography of Hell, as this also reflects the social preoccupations of the community that commissioned the cycles, Stathakopoulos, in the second part of his chapter, turns to Joseph Bryennios (born around 1350), who recorded a vivid depiction of his experiences during his appointment on Crete, in an attempt to look into the contemporary society that commissioned the Cretan Hell cycles that lie at the heart of this publication.

Dionysios Stathakopoulos’ chapter is divided in two parts. In the first he presents the textual sources that have had a seminal influence on the establishment of a visual vocabulary of transgressions that appear in depictions of Hell in monumental painting. He focuses on the development of ideas of punishment in the afterlife, tracing their origins from the Old and the New Testament and apocryphal texts to late Byzantine theology, which were popular in shaping ideas on punishment. Since, however, they do not always assist our understanding of the iconography of Hell, as this also reflects the social preoccupations of the community that commissioned the cycles, Stathakopoulos, in the second part of his chapter, turns to Joseph Bryennios (born around 1350), who recorded a vivid depiction of his experiences during his appointment on Crete, in an attempt to look into the contemporary society that commissioned the Cretan Hell cycles that lie at the heart of this publication.

This chapter examines how different cultural and religious groups constructed narratives of Roman justice between the late first and late third century, and assesses the interactions and connections between these narratives. It focuses on three case studies: (i) the Acta Alexandrinorum, accounts of embassies and trial scenes between Alexandrian Greeks and emperors; (ii) Christian texts, chiefly the apocryphal acts featuring encounters between apostles and emperors and the martyr acts recounting trials before Roman governors; and (iii) Jewish literature, including 1 and 2 Maccabees, and rabbinic texts which include discussions of Roman justice. The narratives of justice created by Alexandrian Greeks, Christians, and Jews in the High Empire are united by the fact that they all rewrite the public transcript of Roman legal authority. These stories show evidence of cross-cultural interactions in both form and content, but this chapter argues that the ultimate purpose and agenda of the different narratives were specific to the community that produced them.

The Christian tradition has regarded Mani as the arch-heretic and seducer of the faithful. His memory has been profoundly shaped by a fascinating counter-biography known as The Acts of Archelaus. This circulated from circa 340 CE and dominated Western knowledge until the reading of new sources from the Islamicate world in the nineteenth century and then the recovery of texts written by the Manichaean community in the twentieth century. The most remarkable of these has been the miniature Mani-Codex written in Greek that preserves an entirely different narrative of Mani’s youth and upbringing in a sectarian Jewish–Christian community of southern Mesopotamia. This chapter discusses and compares various pictures of Mani, including topics such as his origins, name and the religious experiences that he claimed.

It is impossible to understand the rabbis and the works they produced without a grasp of the Jewish world they inherited. In this chapter, we will review that world and the documents that reflect its qualities. The evidence for the Jewish world in Palestine before the rabbis begins with the Hebrew Bible. What were the worldviews, theologies, literary styles, and systems of practice supported by the canonical books? The pre-rabbinic Jewish library also includes other literary compositions, including the Apocrypha, Pseudepigrapha, and Dead Sea Scrolls. We may also learn a great deal from the writings of early Christians. There were also received oral traditions that ultimately influenced the teachings of the rabbis. To what extent was the rabbis’ “Oral Torah” grounded in the oral traditions of the pre-Christian centuries? The difficulties in answering these questions will be addressed so that we may later consider the traditional or innovative quality of rabbinic productions. Lastly, it is impossible to understand the world of Jews in Palestine without gaining some sense of the broader Greco-Roman environment. In this chapter, we examine all this evidence and more.