Christianization and Commonwealth in Early Medieval Europe re-examines the alterations in Western European life that followed widespread conversion to Christianity-the phenomena traditionally termed "Christianization". It refocuses scholarly paradigms for Christianization around the development of mandatory rituals. One prominent ritual, Rogationtide supplies an ideal case study demonstrating a new paradigm of "Christianization without religion." Christianization in the Middle Ages was not a slow process through which a Christian system of religious beliefs and practices replaced an earlier pagan system. In the Middle Ages, religion did not exist in the sense of a fixed system of belief bounded off from other spheres of life. Rather, Christianization was primarily ritual performance. Being a Christian meant joining a local church community. After the fall of Rome, mandatory rituals such as Rogationtide arose to separate a Christian commonwealth from the pagans, heretics, and Jews outside it. A Latin West between the polis and the parish had its own institution-the Rogation procession-for organizing local communities. For medieval people, sectarian borders were often flexible and rituals served to demarcate these borders. Rogationtide is an ideal case study of this demarcation, because it was an emotionally powerful feast, which combined pageantry with doctrinal instruction, community formation, social ranking, devotional exercises, and bodily mortification. As a result, rival groups quarrelled over the holiday's meaning and procedure, sometimes violently, in order to reshape the local order and ban people and practices as non-Christian.

Recent reevaluations of Roman religion by ancient historians have stressed the vitality and creativity of the Romans' religious system throughout its long history of continual adaptation to new challenges. Capitalising on these insights, Denis Feeney argues that Roman literature was not an artificial or parasitic irrelevance in this context, but an important element of the dynamic religious culture, with its own status as another form of religious knowledge. Since Roman culture, both literary and religious, was so thoroughly Hellenised, the book also makes a case for a reconsideration of the traditional antitheses between Greek and Roman literature and religion, arguing against Hellenocentric prejudices and in favour of a more creative model of cultural interaction.

In Indo-European Sacred Space, Roger D. Woodard provides a careful examination of the sacred spaces of ancient Rome, finding them remarkably consistent with older Indo-European religious practices as described in the Vedas of ancient India. Employing and expanding on the fundamental methods of Émile Benveniste, as well as Georges Dumézil's tripartite analysis of Proto-Indo-European society, Woodard clarifies not only the spatial dynamics of the archaic Roman cult but, stemming from that, an unexpected clarification of several obscure issues in the study of Roman religion. Looking closely at the organization of Roman religious activity, especially as regards sacrifices, festivals, and the hierarchy of priests, Woodard sheds new light on issues including the presence of the god Terminus in Jupiter's Capitoline temple, the nature of the Roman suovetaurilia, the Ambarvalia and its relationship to the rites of the Fratres Arvales, and the identification of the "Sabine" god Semo Sancus. Perhaps most significantly, this work also presents a novel and persuasive resolution to the long standing problem of "agrarian Mars."

This book offers an in-depth investigation into the writings of one of modern Japan's most gifted poet-scholars, Nishiwaki Junzaburo (1894-1982), who has been compared to T. S. Eliot, R. M. Rilke, and Paul Valéry. Exploring both his poetry and theoretical writings, Hosea Hirata describes how Nishiwaki, who wrote his first poems in English and French, shaped a highly influential poetic modernism in Japan while elevating the artistic status of translation. This volume includes Nishiwaki's highly original essays on the nature of poetry, his first two collections of Japanese poems, and a poem meditating on the annihilation of symbolism. The author maintains that in Japan the language of modernism was that of translation. When Nishiwaki finally began to write poems in Japanese, a new poetic language was born in his country: a translatory language. Hirata elaborates this birth of new poetry via translation by referring to the theories of translation and of différance articulated by Walter Benjamin and Jacques Derrida. The author reconsiders the view that translated texts are secondary to the originals, where the truth supposedly resides; instead he presents translation as an essential textual movement, écriture, toward the paradise of pure language and Poetry. Originally published in 1993. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

Pater the Classicist is the first book to address in detail Walter Pater's important contribution to the study of classical antiquity. Widely considered our greatest aesthetic critic and now best known as a precursor to modernist writers and post-modernist thinkers of the twentieth century, Pater was also a classicist by profession who taught at the University of Oxford. He wrote extensively about Greek art and philosophy, but also authored an influential historical novel set in ancient Rome, Marius the Epicurean, and a variety of short stories depicting the survival of classical culture in later ages. These superficially diverging interests actually went closely hand-in-hand: it can plausibly be asserted that it is the classical tradition in its broadest sense, including the question of how to understand its workings and temporalities, which forms Pater's principal subject as a writer. Although he initially approached antiquity obliquely, through the Italian Renaissance, for example, or the poetry of William Morris, later in his career he wrote more, and more directly, about the ancient world, and particularly about Greece, his first love. The essays in this collection cover all his major works and reveal a many-sided and inspirational figure, whose achievements helped to reinvigorate the classical studies that were the basis of the English educational system of the nineteenth century, and whose conception of Classics as cross-disciplinary and outward-looking can be a model to scholars and students today. They discuss his classicism generally, his fiction set in classical antiquity, his writings on Greek art and culture, and those on ancient philosophy, and in doing so they also illuminate Pater's position within his Victorian context, among figures such as J. A. Symonds, Henry Nettleship, Vernon Lee, and Jane Harrison, as well as his place in the study and reception of Classics today.

The volume combines for the first time the fields of Classical Reception and World Literature in a pioneering collection of essays by world-leading scholars on modern poetry from various cultural and linguistics backgrounds (Arabic, Chinese, creole, English, French, German, Greek, Hebrew, Italian, Japanese, Spanish).