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This book casts a new perspective on the rich tradition of ancient divination—the reading of divine signs in oracles, omens, and dreams. Popular attitudes during classical antiquity saw these readings as signs from the gods while modern scholars have treated such beliefs as primitive superstitions. The book reveals instead that such phenomena provoked an entirely different accounting from the ancient philosophers. These philosophers produced subtle studies into what was an odd but observable fact—that humans could sometimes have uncanny insights—and their work signifies an early chapter in the cognitive history of intuition. Examining the writings of Plato, Aristotle, the Stoics, and the Neoplatonists, the book demonstrates that they all observed how, setting aside the charlatans and swindlers, some people had premonitions defying the typical bounds of rationality. Given the wide differences among these ancient thinkers, the book notes that they converged on seeing this surplus insight as an artifact of human nature, projections produced under specific conditions by our physiology. For the philosophers, such unexplained insights invited a speculative search for an alternative and more naturalistic system of cognition. Recovering a lost piece of an ancient tradition, this book illustrates how philosophers of the classical era interpreted the phenomena of divination as a practice closer to intuition and instinct than magic.

Throughout their history, Jews have lived under a succession of imperial powers, from Assyria and Babylonia to Persia and the Hellenistic kingdoms. This book shows how the Roman Empire posed a unique challenge to Jewish thinkers such as Philo, Josephus, and the Palestinian rabbis, who both resisted and internalized Roman standards and imperial ideology. The book traces how, long before the empire became Christian, Jews came to perceive Israel and Rome as rivals competing for supremacy. Both considered their laws to be the most perfect ever written, and both believed they were a most pious people who had been entrusted with a divine mission to bring order and peace to the world. The book argues that the rabbinic identification of Rome with Esau, Israel's twin brother, reflected this sense of rivalry. It discusses how this challenge transformed ancient Jewish ideas about military power and the use of force, law and jurisdiction, and membership in the people of Israel. The book argues that Jewish thinkers imitated the Romans in some cases and proposed competing models in others. Shedding new light on Jewish thought in antiquity, the book reveals how Jewish encounters with pagan Rome gave rise to crucial evolutions in the ways Jews conceptualized the Torah and conversion to Judaism.

This book illuminates a previously underappreciated dimension of religion in ancient Rome: the role of priestesses in civic cult. Demonstrating that priestesses had a central place in public rituals and institutions, the book emphasizes the complex, gender-inclusive nature of Roman priesthood. In ancient Rome, priestly service was a cooperative endeavor, requiring men and women, husbands and wives, and elite Romans and slaves to work together to manage the community's relationship with its gods. Like their male colleagues, priestesses offered sacrifices on behalf of the Roman people, and prayed for the community's well-being. As they carried out their ritual obligations, they were assisted by female cult personnel, many of them slave women. The book explores the central role of the Vestal Virgins and shows that they occupied just one type of priestly office open to women. Some priestesses, including the flaminica Dialis, the regina sacrorum, and the wives of the curial priests, served as part of priestly couples. Others, such as the priestesses of Ceres and Fortuna Muliebris, were largely autonomous. The book offers a fresh understanding of how the women of ancient Rome played a leading role in public cult.