Benjamin Isaac – författare

There was racism in the ancient world, after all. This groundbreaking book refutes the common belief that the ancient Greeks and Romans harbored "ethnic and cultural," but not racial, prejudice. It does so by comprehensively tracing the intellectual origins of racism back to classical antiquity. Benjamin Isaac''s systematic analysis of ancient social prejudices and stereotypes reveals that some of those represent prototypes of racism--or proto-racism--which in turn inspired the early modern authors who developed the more familiar racist ideas. He considers the literature from classical Greece to late antiquity in a quest for the various forms of the discriminatory stereotypes and social hatred that have played such an important role in recent history and continue to do so in modern society. Magisterial in scope and scholarship, and engagingly written, The Invention of Racism in Classical Antiquity further suggests that an understanding of ancient attitudes toward other peoples sheds light not only on Greco-Roman imperialism and the ideology of enslavement (and the concomitant integration or non-integration) of foreigners in those societies, but also on the disintegration of the Roman Empire and on more recent imperialism as well. The first part considers general themes in the history of discrimination; the second provides a detailed analysis of proto-racism and prejudices toward particular groups of foreigners in the Greco-Roman world. The last chapter concerns Jews in the ancient world, thus placing anti-Semitism in a broader context.

The second volume of the Corpus Inscriptionum Iudaeae/Palaestinae covers the inscriptions of Caesarea Maritima and the coastal region of the Middle Coast from Tel Aviv in the south to Haifa in the north from the time of Alexander to the Muslim conquest. The approx. 1,050 texts comprise all the languages used for inscriptions during this period (Greek, Latin, Hebrew, Aramaic, Samaritan, Syrian, and Persian) and are arranged according to the principal settlements and their territory. The great majority of the texts belongs to Caesarea, the capital of the province of Judaea/Syria Palaestina. No other place in Judaea has produced more Latin inscriptions than this area, reflecting the strong Roman influence on the city.

The first volume of the Corpus Inscriptionum Iudaeae/Palaestinae covers the inscriptions of Jerusalem from the time of Alexander to the Arab conquest in all the languages used for inscriptions during those times: Hebrew, Aramaic, Greek, Latin, Syrian, and Armenian. The 1,120 texts have been arranged in categories based on three epochs: up to the destruction of Jerusalem in the year 70, to the beginning of the 4th century, and to the end of Byzantine rule in the 7th century.

The first volume of the Corpus Inscriptionum Iudaeae/Palaestinae covers the inscriptions of Jerusalem from the time of Alexander to the Arab conquest in all the languages used for inscriptions during those times: Hebrew, Aramaic, Greek, Latin, Syrian, and Armenian. The approximately 1,100 texts have been arranged in categories based on three epochs: up to the destruction of Jerusalem in the year 70, to the beginning of the 4th century, and to the end of Byzantine rule in the 7th century.

This third volume of the Corpus Inscriptionum Iudaeae/Palaestinae includes inscriptions from the South Coast from the time of Alexander through the end of Byzantine rule in the 7th century. It includes all the languages used in the inscriptions of this period – Greek, Latin, Hebrew, Aramaic, Samaritan, Christian Palestinian Aramaic, and Nabataean. The 488 texts are classified according to city, from Tel Aviv in the north to Raphia in the South.

This third volume of the Corpus Inscriptionum Iudaeae/Palaestinae includes inscriptions from the South Coast from the time of Alexander through the end of Byzantine rule in the 7th century. It includes all the languages used in the inscriptions of this period – Greek, Latin, Hebrew, Aramaic, Samaritan, Christian Palestinian Aramaic, and Nabataean. The 488 texts are classified according to city, from Tel Aviv in the north to Raphia in the South.

Der vierte Band des Corpus Inscriptionum Iudaeae/Palaestinae umfasst die Inschriften der Gebiete Iudaeas und Idumaeas von der Zeit Alexanders bis zum Ende der byzantinischen Herrschaft im 7. Jahrhundert in allen Sprachen, die damals für Inschriften verwendet wurden: Griechisch, Latein, Hebräisch, Aramäisch, Samaritanisch, Christlich-Palästinisches Aramäisch, Georgisch, Armenisch. Die mehr als 1300 Texte sind geographisch nach den Fundorten in etwa von Lydda im Nordwesten bis Masada im Südosten geordnet. Der Band erfasst u.a. Städte wie Bethlehem, En Gedi, Eleutheropolis, Emmaus, Hebron, Herodion, Jericho, Maresha.

Der vierte Band des Corpus Inscriptionum Iudaeae/Palaestinae umfasst die Inschriften der Gebiete Iudaeas und Idumaeas von der Zeit Alexanders bis zum Ende der byzantinischen Herrschaft im 7. Jahrhundert in allen Sprachen, die damals für Inschriften verwendet wurden: Griechisch, Latein, Hebräisch, Aramäisch, Samaritanisch, Christlich-Palästinisches Aramäisch, Georgisch, Armenisch. Die mehr als 1300 Texte sind geographisch nach den Fundorten in etwa von Lydda im Nordwesten bis Masada im Südosten geordnet. Der Band erfasst u.a. Städte wie Bethlehem, En Gedi, Eleutheropolis, Emmaus, Hebron, Herodion, Jericho, Maresha.