It is estimated that only a small fraction, less than 1 per cent, of ancient literature has survived to the present day. The role of Christian authorities in the active suppression and destruction of books in Late Antiquity has received surprisingly little sustained consideration by academics. In an approach that presents evidence for the role played by Christian institutions, writers and saints, this book analyses a broad range of literary and legal sources, some of which have hitherto been little studied. Paying special attention to the problem of which genres and book types were likely to be targeted, the author argues that in addition to heretical, magical, astrological and anti-Christian books, other less obviously subversive categories of literature were also vulnerable to destruction, censorship or suppression through prohibition of the copying of manuscripts. These include texts from materialistic philosophical traditions, texts which were to become the basis for modern philosophy and science. This book examines how Christian authorities, theologians and ideologues suppressed ancient texts and associated ideas at a time of fundamental transformation in the late classical world.

From one of our most preeminent writers, a tale that captures the shifting meanings of the past and how our experience colors those meanings In Antiquities, Lloyd Wilkinson Petrie, one of the seven elderly trustees of the now-defunct (for thirty-four years) Temple Academy for Boys, is preparing a memoir of his days at the school, intertwined with the troubling distractions of present events. As he navigates, with faltering recall, between the subtle anti-Semitism that pervaded the school's ethos and his fascination with his own family's heritage--in particular, his illustrious cousin, the renowned archaeologist Sir William Matthew Flinders Petrie--he reconstructs the passions of a childhood encounter with the oddly named Ben-Zion Elefantin, a mystifying older pupil who claims descent from Egypt's Elephantine Island. From this seed emerges one of Cynthia Ozick's most wondrous tales, touched by unsettling irony and the elusive flavor of a Kafka parable, and weaving, in her own distinctive voice, myth and mania, history and illusion.

While the archaeological legacies of Greece and Cyprus are often considered to represent some of the highest values of Western civilization—democracy, progress, aesthetic harmony, and rationalism—this much adored and heavily touristed heritage can quickly become the stage for clashes over identity and memory. In Contested Antiquity, Esther Solomon curates explorations of how those who safeguard cultural heritage are confronted with the best ways to represent this heritage responsibly. How should visitors be introduced to an ancient Byzantine fortification that still holds the grim reminders of the cruel prison it was used as until the 1980s? How can foreign archaeological institutes engage with another nation's heritage in a meaningful way? What role do locals have in determining what is sacred, and can this sense of the sacred extend beyond buildings to the surrounding land? Together, the essays featured in Contested Antiquity offer fresh insights into the ways ancient heritage is negotiated for modern times.

The Exegetical Encounter between Jews and Christians in Late Antiquity is a collection of essays examining the relationship between Jewish and Christian biblical commentators. The contributions focus on analysis of interpretations of the book of Genesis, a text which has considerable importance in both Christian and Jewish tradition. The essays cover a wide range of Jewish and Christian literature, including primarily rabbinic and patristic sources, but also apocrypha, pseudepigrapha, Philo, Josephus and Gnostic texts. In bringing together the studies of a variety of eminent scholars on the topic of Exegetical Encounter , the book presents the latest research on the topic and illuminates a variety of original approaches to analysis of exegetical contacts between the two sets of religious groups. The volume is significant for the light it sheds on the history of relations between Jews and Christians in Late Antiquity.

Investigates the participation of black Africans, usually referred to as "Ethiopians," by the Greek and Romans, in classical civilization, concluding that they were accepted by pagans and Christians without prejudice.

Whether antiquities should be returned to the countries where they were found is one of the most urgent and controversial issues in the art world today, and it has pitted museums, private collectors, and dealers against source countries, archaeologists, and academics. Maintaining that the acquisition of undocumented antiquities by museums encourages the looting of archaeological sites, countries such as Italy, Greece, Egypt, Turkey, and China have claimed ancient artifacts as state property, called for their return from museums around the world, and passed laws against their future export. But in Who Owns Antiquity?, one of the world's leading museum directors vigorously challenges this nationalistic position, arguing that it is damaging and often disingenuous. "Antiquities," James Cuno argues, "are the cultural property of all humankind," "evidence of the world's ancient past and not that of a particular modern nation. They comprise antiquity, and antiquity knows no borders." Cuno argues that nationalistic retention and reclamation policies impede common access to this common heritage and encourage a dubious and dangerous politicization of antiquities--and of culture itself. Antiquities need to be protected from looting but also from nationalistic identity politics. To do this, Cuno calls for measures to broaden rather than restrict international access to antiquities. He advocates restoration of the system under which source countries would share newly discovered artifacts in exchange for archaeological help, and he argues that museums should again be allowed reasonable ways to acquire undocumented antiquities. Cuno explains how partage broadened access to our ancient heritage and helped create national museums in Cairo, Baghdad, and Kabul. The first extended defense of the side of museums in the struggle over antiquities, Who Owns Antiquity? is sure to be as important as it is controversial. Some images inside the book are unavailable due to digital copyright restrictions.

This volume presents the historical development and important personalities of the time of transition from manuscript book culture to book printing in the years 1450-1550. The first part of the volume contains a thorough description of historical, social and technical background influencing the development of book printing in Bohemia and Moravia and the impact of book printing production on the contemporary Czech society. The authors described the specific historical conditions in the Kingdom of Bohemia after the pre-reformation Hussite movement. The newly emerged Utraquist confession spread in important parts of Bohemia which led to decrease of social and economic contacts between the Kingdom of Bohemia and Catholic states in Europe. Apart from that the decreased activity of Prague University had negative impact on literacy in Bohemia. These two main reasons were detrimental to the development of book printing in Bohemia. The low quality of first prints was not attractive for educated readers who rather chose better equipped foreign books, mainly in Latin. Book printing in Bohemia soon became a matter of closed Czech speaking public. One of the important consequences of this process was weak reception of humanism and classical antiquity in Czech culture, although the former was partly embraced in Bohemia in previous centuries anyway. The second part of the book presents the first printers and editors of printed books before 1550 with a summary of their publishing activities.

“With his characteristic eloquence and lucid insights. . . Cantor offers a splendid and accessible portrait of the cultures of the ancient world.”—Publishers Weekly Bestselling author Norman Cantor delivers this compact but magisterial survey of the ancient world—from the birth of Sumerian civilization around 3500 B.C. in the Tigris-Euphrates valley (present-day Iraq) to the fall of the Roman Empire in A.D. 476. He covers such subjects as Classical Greece, Judaism, the founding of Christianity, and the triumph and decline of Rome. In this fascinating and comprehensive analysis, Cantor explores social and cultural history, as well as the political and economic aspects of his narrative. He explains leading themes in religion and philosophy and discusses the environment, population, and public health. With his signature authority and insight, he highlights in Antiquity the great books and ideas of antiquity that continue to influence culture today.

Leading scholars in early Christianity, Judaic studies, classics, history and archaeology explore the ways that memories were retrieved, reconstituted and put to use by Jews, Christians and their pagan neighbours in late antiquity, from the third century B.C.E. to the seventh century C.E.

The first detailed study of "Neo-Antique" architecture applies an archaeological lens to the study of New York City's structures Since the city's inception, New Yorkers have deliberately and purposefully engaged with ancient architecture to design and erect many of its most iconic buildings and monuments, including Grand Central Terminal and the Soldiers' and Sailors' Memorial Arch in Brooklyn, as well as forgotten gems such as Snug Harbor on Staten Island and the Gould Memorial Library in the Bronx. Antiquity in Gotham interprets the various ways ancient architecture was re-conceived in New York City from the eighteenth century to the early twenty-first century. Contextualizing New York's Neo-Antique architecture within larger American architectural trends, author Elizabeth Macaulay-Lewis applies an archaeological lens to the study of the New York buildings that incorporated these various models in their design, bringing together these diverse sources of inspiration into a single continuum. Antiquity in Gotham explores how ancient architecture communicated the political ideals of the new republic through the adaptation of Greek and Roman architecture, how Egyptian temples conveyed the city's new technological achievements, and how the ancient Near East served many artistic masters, decorating the interiors of glitzy Gilded Age restaurants and the tops of skyscrapers. Rather than classifying neo-classical (and Greek Revival), Egyptianizing, and architecture inspired by the ancient Near East into distinct categories, Macaulay-Lewis applies the Neo-Antique framework that considers the similarities and differences--intellectually, conceptually, and chronologically--among the reception of these different architectural traditions. This fundamentally interdisciplinary project draws upon all available evidence and archival materials--such as the letters and memos of architects and their patrons, and the commentary in contemporary newspapers and magazines--to provide a lively multi-dimensional analysis that examines not only the city's ancient buildings and rooms themselves but also how New Yorkers envisaged them, lived in them, talked about them, and reacted to them. Antiquity offered New Yorkers architecture with flexible aesthetic, functional, cultural, and intellectual resonances--whether it be the democratic ideals of Periclean Athens, the technological might of Pharaonic Egypt, or the majesty of Imperial Rome. The result of these dialogues with ancient architectural forms was the creation of innovative architecture that has defined New York City's skyline throughout its history.