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This book looks beyond the life of Alexander the Great in order to examine the astonishing range of Alexanders created by generations of authors, historians, and artists throughout the world, from Scotland to China. Alexander's defeat of the Persian Empire in 331 BC captured the popular imagination, inspiring an endless series of stories and representations that emerged shortly after his death and continues today. The book reflects on the most interesting and emblematic depictions of this towering historical figure. Some of the stories relate to historical events associated with Alexander's military career and some to the fantasy that has been woven around him. From Alexander's biographers in ancient Greece to the illustrated Alexander “Romances” of the Middle Ages to operas, films, and even modern cartoons, this illustrated volume takes readers on a fascinating cultural journey.

Islam emerged amid flourishing Christian and Jewish cultures, yet students of antiquity and the Middle Ages mostly ignore it. Despite intensive study of late antiquity over the last fifty years, even generous definitions of this period have reached only the eighth century, whereas Islam did not mature sufficiently to compare with Christianity or rabbinic Judaism until the tenth century. This book suggests a new way of thinking about the historical relationship between the scriptural monotheisms, integrating Islam into European and West Asian history. The book identifies the whole of the First Millennium—from Augustus and Christ to the formation of a recognizably Islamic worldview by the time of the philosopher Avicenna—as the proper chronological unit of analysis for understanding the emergence and maturation of the three monotheistic faiths across Eurasia. It proposes not just a chronological expansion of late Antiquity but also an eastward shift in the geographical frame to embrace Iran. The book looks at Judaism, Christianity, and Islam alongside other important developments in Greek philosophy and Roman law, to reveal how the first millennium was bound together by diverse exegetical traditions that nurtured communities and often stimulated each other.

The ancient Romans famously distinguished between civic life in Rome and military matters outside the city—a division marked by the pomerium, an abstract religious and legal boundary that was central to the myth of the city's foundation. This book explores, by means of images and texts, how the Romans used social practices and public monuments to assert their capital's distinction from its growing empire, to delimit the proper realms of religion and law from those of war and conquest, and to establish and disseminate so many fundamental Roman institutions across three centuries of imperial rule. The book probes such topics as the appearance in the city of Romans in armor, whether in representation or in life, the role of religious rites on the battlefield, and the military image of Constantine on the arch built in his name. Throughout, the book reveals how, in these instances and others, the ancient ideology of crossing the pomerium reflects the efforts of Romans not only to live up to the ideals they had inherited, but also to reconceive their past and to validate contemporary practices during a time when Rome enjoyed growing dominance in the Mediterranean world. The book explores a problem faced by generations of Romans—how to leave and return to hallowed city ground in the course of building an empire.

The most pervasive gods in ancient Rome had no traditional mythology attached to them, nor was their worship organized by elites. Throughout the Roman world featured small shrines to the beloved lares, a pair of cheerful little dancing gods. These shrines were maintained primarily by ordinary Romans, and often by slaves and freedmen, for whom the lares cult provided a unique public leadership role. This book offers an original account of these gods and a new way of understanding the lived experience of everyday Roman religion. Weaving together a wide range of evidence, the book sets forth a new interpretation of the much-disputed nature of the lares. The book makes the case that they are not spirits of the dead, as many have argued, but rather benevolent protectors. The book examines the rituals honoring the lares, their cult sites, and their iconography, as well as the meaning of the snakes often depicted alongside lares in paintings of gardens. It also looks at Compitalia, a popular midwinter neighborhood festival in honor of the lares, and describes how its politics played a key role in Rome's increasing violence in the 60s and 50s BC, as well as in the efforts of Augustus to reach out to ordinary people living in the city's local neighborhoods. A reconsideration of seemingly humble gods that were central to the religious world of the Romans, this is also the first major account of the full range of lares worship in the homes, neighborhoods, and temples of ancient Rome.

This is the first comprehensive study of ancient Greek tyrant-killing legislation—laws that explicitly gave individuals incentives to “kill a tyrant.” The book demonstrates that the ancient Greeks promulgated these laws to harness the dynamics of mass uprisings and preserve popular democratic rule in the face of anti-democratic threats. It presents detailed historical and sociopolitical analyses of each law and considers a variety of issues: What is the nature of an anti-democratic threat? How would various provisions of the laws help pro-democrats counter those threats? And did the laws work? The book argues that tyrant-killing legislation facilitated pro-democracy mobilization both by encouraging brave individuals to strike the first blow against a nondemocratic regime and by convincing others that it was safe to follow the tyrant killer's lead. Such legislation thus deterred anti-democrats from staging a coup by ensuring that they would be overwhelmed by their numerically superior opponents. Drawing on modern social science models, the book looks at how the institution of public law affects the behavior of individuals and groups, thereby exploring the foundation of democracy's persistence in the ancient Greek world. It also provides the first English translation of the tyrant-killing laws from Eretria and Ilion. By analyzing crucial ancient Greek tyrant-killing legislation, the book explains how certain laws enabled citizens to draw on collective strength in order to defend and preserve their democracy in the face of motivated opposition.

This is the first book to examine in depth the intellectual and cultural impact of the oracles of pagan antiquity on modern European thought. The book shows how the study of the oracles influenced, and was influenced by, some of the most significant developments in early modernity, such as the Christian humanist recovery of ancient religion, confessional polemics, Deist and libertine challenges to religion, antiquarianism and early archaeology, Romantic historiography, and spiritualism. The book examines the different views of the oracles since the Renaissance—that they were the work of the devil, or natural causes, or the fraud of priests, or finally an organic element of ancient Greek society. The range of discussion on the subject, as he demonstrates, is considerably more complex than has been realized before: hundreds of scholars, theologians, and critics commented on the oracles, drawing on a huge variety of intellectual contexts to frame their beliefs. A central chapter interrogates the landmark dispute on the oracles between Bernard de Fontenelle and Jean-François Baltus, challenging Whiggish assumptions about the mechanics of debate on the cusp of the Enlightenment. With erudition and an eye for detail, the book argues that, on both sides of the controversy, to speak of the ancient oracles in early modernity was to speak of one's own historical identity as a Christian.

What was really going on at Roman banquets? This book looks at a little-explored feature of Roman culture: dining posture. In ancient Rome, where dining was an indicator of social position as well as an extended social occasion, dining posture offered a telling window into the day-to-day lives of the city's inhabitants. This book investigates the meaning and importance of the three principal dining postures—reclining, sitting, and standing—in the period 200 B.C.–200 A.D. It explores the social values and distinctions associated with each of the postures and with the diners who assumed them. The book shows that dining posture was entangled with a variety of pressing social issues, such as gender roles and relations, sexual values, rites of passage, and distinctions among the slave, freed, and freeborn conditions. Timely in light of the recent upsurge of interest in Roman dining, this book is equally concerned with the history of the body and of bodily practices in social contexts. The book gathers evidence for these practices and their associated values not only from elite literary texts, but also from sub-elite visual representations—specifically, funerary monuments from the city of Rome and wall paintings of dining scenes from Pompeii.

How can we make sense of the innovative structure of Euripidean drama? And what political role did tragedy play in the democracy of classical Athens? These questions are usually considered to be mutually exclusive, but this book shows that they can only be properly answered together. Providing a new approach to the aesthetics and politics of Greek tragedy, this book argues that the poetic form of Euripides' drama constitutes a mode of political thought. Through readings of select plays, the book explores the politics of Euripides' radical aesthetics, showing how formal innovation generates political passions with real-world consequences. Euripides' plays have long perplexed readers. With their disjointed plots, comic touches, and frequent happy endings, they seem to stretch the boundaries of tragedy. But the plays' formal traits—from their exorbitantly beautiful lyrics to their arousal and resolution of suspense—shape the audience's political sensibilities and ideological attachments. Engendering civic passions, the plays enact as well as express political ideas. The book draws out the political implications of Euripidean aesthetics by exploring such topics as narrative and ideological desire, the politics of pathos, realism and its utopian possibilities, the logic of political allegory, and tragedy's relation to its historical moment. Breaking through the impasse between formalist and historicist interpretations of Greek tragedy, the book demonstrates that aesthetic structure and political meaning are mutually implicated—and that to read the plays poetically is necessarily to read them politically.

All across the social sciences, from development economics to political science departments, researchers are going into the field to collect data and learn about the world. While much has been gained from the successes of randomized controlled trials, stories of failed projects often do not get told. This book delves into the common causes of failure in field research, so that researchers might avoid similar pitfalls in future work. Drawing on the experiences of top social scientists working in developing countries, the book investigates failed projects and helps guide practitioners as they embark on their research. From experimental design and implementation to analysis and partnership agreements, the book shows that there are important lessons to be learned from failures at every stage. The book describes five common categories of failures, reviews six case studies in detail, and concludes with some reflections on best (and worst) practices for designing and running field projects, with an emphasis on randomized controlled trials. There is much to be gained from investigating what has previously not worked, from misunderstandings by staff to errors in data collection. Cracking open the taboo subject of the stumbles that can take place in the implementation of research studies, this is a valuable ‘how-not-to’ handbook for conducting fieldwork and running randomized controlled trials in development settings.

From the dawn of writing in Sumer to the sunset of the Islamic empire, this book traces four thousand years of speculation on the origins of civilization. Investigating a vast range of primary sources, some of which are translated here for the first time, and focusing on the dynamic influence of the Greek, Roman, and Arab conquests of the Near East, the book looks at the ways the conquerors and those they conquered reshaped their myths of civilization's origins in response to the social and political consequences of empire. The Greek and Roman conquests brought with them a learned culture that competed with that of native elites. The conquering Arabs, in contrast, had no learned culture, which led to three hundred years of Muslim competition over the cultural orientation of Islam, a contest reflected in the culture myths of that time. What we know today as Islamic culture is the product of this contest, whose protagonists drew heavily on the lore of non-Arab and pagan antiquity. The book argues that authors in all three periods did not write about civilization's origins solely out of pure antiquarian interest—they also sought to address the social and political tensions of the day. The strategies they employed and the postcolonial dilemmas they confronted provide invaluable context for understanding how authors today use myth and history to locate themselves in the confusing aftermath of empire.

Pyrrho of Elis went with Alexander the Great to Central Asia and India during the Greek invasion and conquest of the Persian Empire in 334–324 BC. There he met with early Buddhist masters. This book shows how their Early Buddhism shaped the philosophy of Pyrrho, the famous founder of Pyrrhonian scepticism in ancient Greece. The book traces the origins of a major tradition in Western philosophy to Gandhara, a country in Central Asia and northwestern India. It systematically examines the teachings and practices of Pyrrho and of Early Buddhism, including those preserved in testimonies by and about Pyrrho, in the report on Indian philosophy two decades later by the Seleucid ambassador Megasthenes, in the first-person edicts by the Indian king Devanampriya Priyadarsi referring to a popular variety of the Dharma in the early third century BC, and in Taoist echoes of Gautama's Dharma in Warring States China. The book demonstrates how the teachings of Pyrrho agree closely with those of the Buddha Sakyamuni, “the Scythian Sage.” In the process, it identifies eight distinct philosophical schools in ancient northwestern India and Central Asia, including Early Zoroastrianism, Early Brahmanism, and several forms of Early Buddhism. It then shows the influence that Pyrrho's brand of scepticism had on the evolution of Western thought, first in Antiquity, and later, during the Enlightenment, on the great philosopher and self-proclaimed Pyrrhonian, David Hume.

For two millennia, the Ars Poetica (Art of Poetry), the 476-line literary treatise in verse with which Horace closed his career, has served as a paradigmatic manual for writers. Rarely has it been considered as a poem in its own right, or else it has been disparaged as a great poet's baffling outlier. Here, this book fully reintegrates the Ars Poetica into Horace's oeuvre, reading the poem as a coherent, complete, and exceptional literary artifact intimately linked with the larger themes pervading his work. Arguing that the poem can be interpreted as a manual on how to live masquerading as a handbook on poetry, the book traces its key themes to show that they extend beyond poetry to encompass friendship, laughter, intergenerational relationships, and human endeavor. If the poem is read for how it expresses itself, moreover, it emerges as an exemplum of art in which judicious repetitions of words and ideas join disparate parts into a seamless whole that nevertheless lends itself to being remade upon every reading. This book is a logical evolution of Horace's work, which promises to inspire a long overdue reconsideration of a hugely influential yet misunderstood poem.

Despite what history has taught us about imperialism's destructive effects on colonial societies, many classicists continue to emphasize disproportionately the civilizing and assimilative nature of the Roman Empire and to hold a generally favorable view of Rome's impact on its subject peoples. This book boldly challenges this view using insights from postcolonial studies of modern empires to offer a more nuanced understanding of Roman imperialism. Rejecting outdated notions about Romanization, the book focuses instead on the concept of identity to reveal a Roman society made up of far-flung populations whose experience of empire varied enormously. It examines the nature of power in Rome and the means by which the Roman state exploited the natural, mercantile, and human resources within its frontiers. The book draws on the author's own archaeological work in Britain, Jordan, and North Africa and covers a broad range of topics, including sexual relations and violence; census-taking and taxation; mining and pollution; land and labor; and art and iconography. The book shows how the lives of those under Rome's dominion were challenged, enhanced, or destroyed by the empire's power, and in doing so he redefines the meaning and significance of Rome in today's debates about globalization, power, and empire. This book advances a new agenda for classical studies, one that views Roman rule from the perspective of the ruled and not just the rulers. A new preface reflects on some of the reactions prompted by the initial publication of the book.

In recent years, Roman political thought has attracted increased attention as intellectual historians and political theorists have explored the influence of the Roman republic on major thinkers from the Renaissance to the Enlightenment. Held up as a “third way” between liberalism and communitarianism, neo-Roman republicanism promises useful, persuasive accounts of civic virtue, justice, civility, and the ties that bind citizens. But republican revivalists, embedded in modern liberal, democratic, and constitutional concerns, almost never engage closely with Roman texts. This book takes up that challenge. With an original combination of close reading and political theory, the book argues that Cicero, Sallust, and Horace inspire fresh thinking about central concerns of contemporary political thought and action. These include the role of conflict in the political community, especially as it emerges from class differences; the necessity of recognition for an equal and just society; the corporeal and passionate aspects of civic experience; citizens' interdependence on one another for senses of selfhood; and the uses and dangers of self-sovereignty and the bodyfantasy. Putting classicists and political theorists in dialogue, the book also addresses a range of modern thinkers, including Kant, Hannah Arendt, Stanley Cavell, and Philip Pettit. Together, the book's readings construct a new civic ethos of advocacy, self-criticism, embodied awareness, imagination, and irony.

This comprehensive introduction to the ancient Greek economy revolutionizes our understanding of the subject and its possibilities. The book combines a thorough knowledge of ancient sources with innovative new approaches grounded in recent economic historiography to provide a detailed picture of the Greek economy between the last century of the Archaic Age and the closing of the Hellenistic period. Focusing on the city-state, which the author sees as the most important economic institution in the Greek world, the book addresses all of the city-states rather than only Athens. An expanded and updated English edition of an acclaimed work originally published in French, the book offers a ground-breaking new theoretical framework for studying the economy of ancient Greece; presents a masterful survey and analysis of the most important economic institutions, resources, and other factors; and addresses some major historiographical debates. Among the many topics covered are climate, demography, transportation, agricultural production, market institutions, money and credit, taxes, exchange, long-distance trade, and economic growth. The result is an unparalleled demonstration that, unlike just a generation ago, it is possible today to study the ancient Greek economy as an economy and not merely as a secondary aspect of social or political history. This is essential reading for students, historians of antiquity, and economic historians of all periods.

This book takes up one of the most important and fiercely debated subjects in ancient history and classics: how did archaic Greek hoplites fight, and what role, if any, did hoplite warfare play in shaping the Greek polis? In the nineteenth century, George Grote argued that the phalanx battle formation of the hoplite farmer citizen-soldier was the driving force behind a revolution in Greek social, political, and cultural institutions. Throughout the twentieth century scholars developed and refined this grand hoplite narrative with the help of archaeology. But over the past thirty years scholars have criticized nearly every major tenet of this orthodoxy. Indeed, the revisionists have persuaded many specialists that the evidence demands a new interpretation of the hoplite narrative and a rewriting of early Greek history. This book gathers leading scholars to advance the current debate and bring it to a broader audience of ancient historians, classicists, archaeologists, and general readers. After explaining the historical context and significance of the hoplite question, the book assesses and pushes forward the debate over the traditional hoplite narrative and demonstrates why it is at a crucial turning point. Instead of reaching a consensus, the contributors have sharpened their differences, providing new evidence, explanations, and theories about the origin, nature, strategy, and tactics of the hoplite phalanx and its effect on Greek culture and the rise of the polis.

This book takes a new approach to the study of Roman elites' religious practices and beliefs, using current theories in psychology, sociology, and anthropology, as well as cultural and literary studies. The book focuses on what the elites of the Middle Republic (ca. 250–ca. 100 BCE) actually did in the religious sphere, rather than what they merely said or wrote about it, in order to provide a more nuanced and satisfying historical reconstruction of what their religion may have meant to those who commanded the Roman world and its imperial subjects. The book examines the nature and structure of the major priesthoods in Rome itself, Roman military commanders' religious behaviors in dangerous field conditions, and the state religion's acceptance or rejection of new cults and rituals in response to external events that benefited or threatened the Republic. According to a once-dominant but now-outmoded interpretation of Roman religion that goes back to the ancient Greek historian Polybius, the elites didn't believe in their gods but merely used religion to control the masses. Using that interpretation as a counterfactual lens, the book argues instead that Roman elites sincerely tried to maintain Rome's good fortune through a pax deorum or “peace of the gods.” The result offers rich new insights into the role of religion in the lives of the Roman ruling elite.

Pericles has had the rare distinction of giving his name to an entire period of history, embodying what has often been taken as the golden age of the ancient Greek world. “Periclean” Athens witnessed tumultuous political and military events, and achievements of the highest order in philosophy, drama, poetry, oratory, and architecture. This is the first book in more than two decades to reassess the life and legacy of one of the greatest generals, orators, and statesmen of the classical world. It provides an unforgettable portrait of Pericles and his turbulent era, shedding light on his powerful family, his patronage of the arts, and his unrivaled influence on Athenian politics and culture. It takes a fresh look at both the classical and modern reception of Pericles, recognizing his achievements as well as his failings while deftly avoiding the adulatory or hypercritical positions staked out by some scholars today. From Thucydides and Plutarch to Voltaire and Hegel, ancient and modern authors have questioned the great statesman's relationship with democracy and Athenian society. Did Pericles hold supreme power over willing masses or was he just a gifted representative of popular aspirations? Was Periclean Athens a democracy in name only, as Thucydides suggests? This is the enigma that the book investigates. In doing so the book offers a balanced look at the complex life and afterlife of the legendary “first citizen of Athens” who presided over the birth of democracy.

There is a growing recognition that philosophy isn’t unique to the West, that it didn’t begin only with the classical Greeks, and that Greek philosophy was influenced by Near Eastern traditions. Yet even today there is a widespread assumption that what came before the Greeks was “before philosophy.” This book presents a groundbreaking argument that, for three millennia before the Greeks, one Near Eastern people had a rich and sophisticated tradition of philosophy fully worthy of the name. In the first century BC, the Greek historian Diodorus of Sicily praised the Babylonians for their devotion to philosophy. Showing the justice of Diodorus’s comment, this is the first book to argue that there were Babylonian philosophers and that they studied knowledge systematically using a coherent system of logic rooted in the practices of cuneiform script. The book uncovers Babylonian approaches to knowledge in three areas: the study of language, which in its analysis of the written word formed the basis of all logic; the art of divination, which interpreted communications between gods and humans; and the rules of law, which confirmed that royal justice was founded on truth. The result is an innovative intellectual history of the ancient Near Eastern world during the many centuries in which Babylonian philosophers inspired scholars throughout the region—until the first millennium BC, when the breakdown of this cosmopolitan system enabled others, including the Greeks, to develop alternative methods of philosophical reasoning.

This book investigates the essential role that material culture plays in the practices and maintenance of political sovereignty. Through an archaeological exploration of the Bronze Age Caucasus, the book demonstrates that beyond assemblies of people, polities are just as importantly assemblages of things—from ballots and bullets to crowns, regalia, and licenses. The book looks at the ways that these assemblages help to forge cohesive publics, separate sovereigns from a wider social mass, and formalize governance—and it considers how these developments continue to shape politics today. The book shows that the formation of polities is as much about the process of manufacturing assemblages as it is about disciplining subjects, and that these material objects or “machines” sustain communities, orders, and institutions. The sensibilities, senses, and sentiments connecting people to things enabled political authority during the Bronze Age and fortifies political power even in the contemporary world. The book provides a detailed account of the transformation of communities in the Caucasus, from small-scale early Bronze Age villages committed to egalitarianism, to Late Bronze Age polities predicated on radical inequality, organized violence, and a centralized apparatus of rule. From Bronze Age traditions of mortuary ritual and divination to current controversies over flag pins and Predator drones, this book sheds new light on how material goods authorize and defend political order.