This collection investigates the wide array of local antiquarian practices that developed across Europe in the early modern era. Breaking new ground, it explores local concepts of antiquity in a period that has been defined as a uniform 'Renaissance'. Contributors take a novel approach to the revival of the antique in different parts of Italy, as well as examining other, less widely studied antiquarian traditions in France, the Netherlands, Spain, Portugal, Britain and Poland. They consider how real or fictive ruins, inscriptions and literary works were used to demonstrate a particular idea of local origins, to rewrite history or to vaunt civic pride. In doing so, they tackle such varied subjects as municipal antiquities collections in Southern Italy and France, the antiquarian response to the pagan, Christian and Islamic past on the Iberian Peninsula, and Netherlandish interest in megalithic ruins thought to be traces of a prehistoric race of Giants.

This monograph studies the constructions of ‘impressive’ historical descent manufactured to create ‘national’, regional, or local antiquities in early modern Europe (1500-1700), especially the Netherlands. This was a period characterised by important political changes and therefore by an increased need for legitimation; a need which was met using historical claims. Literature, scholarship, art and architecture were pivotal media that were used to furnish evidence of the impressively old lineage of states, regions or families. These claims related not only to Classical antiquity (in the generally-known sense) but also to other periods that were regarded as periods of antiquity, such as the chivalric age. The authors of this volume analyse these intriguing early modern constructions of appropriate “antiquities” and investigate the ways in which they were applied in political, intellectual and artistic contexts in Europe, especially in the Northern Low Countries. This book is a revised and augmented translation of Oudheid als ambitie: De zoektocht naar een passend verleden, 1400–1700 (Nijmegen: Vantilt, 2017).

Antiquities have been pawns in empire-building and global rivalries; power struggles; assertions of national and cultural identities; and cross-cultural exchanges, cooperation, abuses, and misunderstandings—all with the underlying element of financial gain. Indeed, “who owns antiquity?” is a contentious question in many of today’s international conflicts. About Antiquities offers an interdisciplinary study of the relationship between archaeology and empire-building around the turn of the twentieth century. Starting at Istanbul and focusing on antiquities from the Ottoman territories, Zeynep Çelik examines the popular discourse surrounding claims to the past in London, Paris, Berlin, and New York. She compares and contrasts the experiences of two museums—Istanbul’s Imperial Museum and the Metropolitan Museum of Art—that aspired to emulate European collections and gain the prestige and power of owning the material fragments of ancient history. Going beyond institutions, Çelik also unravels the complicated interactions among individuals—Westerners, Ottoman decision makers and officials, and local laborers—and their competing stakes in antiquities from such legendary sites as Ephesus, Pergamon, and Babylon. Recovering perspectives that have been lost in histories of archaeology, particularly those of the excavation laborers whose voices have never been heard, About Antiquities provides important historical context for current controversies surrounding nation-building and the ownership of the past.

During the sixteenth century, antiquarian studies (the study of the material past, comprising modern archaeology, epigraphy, and numismatics) rose in Europe in parallel to the technical development of the printing press. Some humanists continued to prefer the manuscript form to disseminate their findings – as numerous fair copies of sylloges and treatises attest –, but slowly the printed medium grew in popularity, with its obvious advantages but also its many challenges. As antiquarian printed works appeared, the relationship between manuscript and printed sources also became less linear: printed copies of earlier works were annotated to serve as a means of research, and printed works could be copied by hand – partially or even completely. This book explores how antiquarian literature (collections of inscriptions, treatises, letters...) developed throughout the sixteenth century, both in manuscript and in print; how both media interacted with each other, and how these printed antiquarian works were received, as attested by the manuscript annotations left by their early modern owners and readers.

Focused on the connections between archaeology and Israeli society, this book examines the development of Israeli archaeological research, taking historical, sociological, and political contexts into account. Adopting a Foucauldian framework of power and knowledge, the author begins by focusing on archaeological knowledge as a hegemonic discipline, buttressing the national Zionist identity after the establishment of the State of Israel. The liberalization of political culture in the late 1970s, it is argued, opened the door for a more democratized archaeological discipline. Making use of in-depth interviews with archaeologists belonging to various groups in Israeli society as well as documents from the Israel State Archives (ISA), the book touches on multiple fields of research, including Near Eastern archaeology, religious Jewish society, Israel/Palestine relations, and the status of women in Israel. Moreover, although the book deals with the sociology of Israeli archaeology specifically, the author’s comparative approach—which highlights the mirroring of social processes and the archaeological discipline—can also be applied to other societies. The book will be of interest to researchers and students in the fields of archaeology, sociology, and Israel Studies, as well as to readers with a general interest in the archaeology of the Holy Land.

When Archaeology Meets Communities examines the history of nineteenth-century Sicilian archaeology through the archival documentation for the excavations at Tindari, Lipari and nearby minor sites in the Messina province, from Italy’s Unification to the end of the First World War (1861-1918).

Gives accurate and reliable summaries of the current state of research. It includes entries on philosophers, problems, terms, historical periods, subjects and the cultural context of Renaissance Philosophy. Furthermore, it covers Latin, Arabic, Jewish, Byzantine and vernacular philosophy, and includes entries on the cross-fertilization of these philosophical traditions. A unique feature of this encyclopedia is that it does not aim to define what Renaissance philosophy is, rather simply to cover the philosophy of the period between 1300 and 1650.

Transcultural things examines four sets of artefacts from the Polish-Lithuanian Commonwealth: maps pointing to Poland–Lithuania’s roots in the supposedly ‘Oriental’ land of Sarmatia, portrayals of fashions that purport to trace Polish culture back to a distant and revered past, Ottomanesque costumes worn by Polish ambassadors and carpets labelled as Polish despite their foreign provenance. These examples of invented tradition borrowed from abroad played a significant role in narrating and visualising the cultural landscape of Polish-Lithuanian elites. But while modern scholarship defines these objects as exemplars of national heritage, early modern beholders treated them with more flexibility, seeing no contradiction in framing material things as local cultural forms while simultaneously acknowledging their foreign derivation. The book reveals how artefacts began to signify as vernacular idioms in the first place, often through obscuring their non-local origin and tainting subsequent discussions of the imagined purity of national culture as a result.