Jaś Elsner – författare

The passage from Imperial Rome to the era of late antiquity, when the Roman Empire underwent a religious conversion to Christianity, saw some of the most significant and innovative developments in Western culture. This stimulating book investigates the role of the visual arts, the great diversity of paintings, statues, luxury arts, and masonry, as both reflections and agents of those changes. Jas' Elsner's ground-breaking account discusses both Roman and early Christian art in relation to such issues as power, death, society, acculturation, and religion. By examining questions of reception, viewing, and the culture of spectacle alongside the more traditional art-historical themes of imperial patronage and stylistic change, he presents a fresh and challenging interpretation of an extraordinarily rich cultural crucible in which many fundamental developments of later European art had their origins.This second edition includes a new discussion of the Eurasian context of Roman art, an updated bibliography, and new, full colour illustrations.

This groundbreaking volume brings together scholars of the art and archaeology of late antiquity (c. 200−1000), across cultures and regions reaching from India to Iberia, to discuss how objects can inform our understanding of religions. During this period major transformations are visible in the production of religious art and in the relationships between people and objects in religious contexts across the ancient world. These shifts in behaviour and formalising of iconographies are visible in art associated with numerous religious traditions including, but not limited to, Buddhism, Christianity, Hinduism, Islam, Judaism, Zoroastrianism, religions of the Roman Empire, and paganism in northern Europe. Studies of these religions and their material culture, however, have been shaped by Eurocentric and post-Reformation Christian frameworks that prioritised Scripture and minimised the capacity of images and objects to hold religious content. Despite recent steps to incorporate objects, much academic discourse, especially in comparative religion, remains stubbornly textual. This volume therefore seeks to explore the ramifications of placing objects first and foremost in the comparative study of religions in late antiquity, and to consider the potential for interdisciplinary conversation to reinvigorate the field.

This book reveals the rewards of exploring the relationship between art and religion in the first millennium, and the particular problems of comparing the visual cultures of different emergent and established religions of the period in Eurasia - Buddhism, Hinduism, Zoroastrianism, Islam, Judaism, Christianity and the pagan religions of the Roman world. Most of these became established and remained in play as what are called ''the world religions''. The chapters in this volume show how the long traditions of studying these topics are caught up in complex local, ancestral, colonial and post-colonial discourses and biases, which have made comparison difficult. The study of Late Antiquity turns out also to be an examination of the intellectual histories of modernity.

Featuring some of the major voices in the world of art history, this volume explores the methodological aspects of comparison in the historiography of the discipline. The chapters assess the strengths and weaknesses of comparative practice in the history of art, and consider the larger issue of the place of comparative in how art history may develop in the future. The contributors represent a comprehensive range of period and geographic command from antiquity to modernity, from China and Islam to Europe, from various forms of art history to archaeology, anthropology and material culture studies. Art history is less a single discipline than a series of divergent scholarly fields – in very different historical, geographic and cultural contexts – but all with a visual emphasis on the close examination of objects. These fields focus on different, often incompatible temporal and cultural contexts, yet nonetheless they regard themselves as one coherent discipline – namely the history of art. There are substantive problems in how the sub-fields within the broad-brush generalization called 'art history' can speak coherently to each other. These are more urgent since the shift from an art history centered on the western tradition to one that is consciously global.

Pausanias, the Greek historian and traveler, lived and wrote around the second century AD, during the period when Greece had fallen peacefully to the Roman Empire. While fragments from this period abound, Pausanias'' Periegesis ("description") of Greece is the only fully preserved text of travel writing to have survived. This collection uses Pausanias as a multifaceted lens yielding indispensable information about the cultural world of Roman Greece.

The aesthetic changes in late Roman literature speak to the foundations of modern Western culture. The dawn of a modern way of being in the world, one that most Europeans and Americans would recognize as closely ancestral to their own, is to be found not in the distant antiquity of Greece nor in the golden age of a Roman empire that spanned the Mediterranean, but more fundamentally in the original and problematic fusion of Greco-Roman culture with a new and unexpected foreign element-the arrival of Christianity as an exclusive state religion. For a host of reasons, traditionalist scholarship has failed to give a full and positive account of the formal, aesthetic and religious transformations of ancient poetics in Late Antiquity. The Poetics of Late Latin Literature attempts to capture the excitement and vibrancy of the living ancient tradition reinventing itself in a new context in the hands of a series of great Latin writers mainly from the fourth and fifth centuries AD. A series of the most distinguished expert voices in later Latin poetry as well as some of the most exciting new scholars have been specially commissioned to write new papers for this volume.

The passage from Imperial Rome to the era of late antiquity, when the Roman Empire underwent a religious conversion to Christianity, saw some of the most significant and innovative developments in Western culture. This stimulating book investigates the role of the visual arts, the great diversity of paintings, statues, luxury arts, and masonry, as both reflections and agents of those changes. Jas'' Elsner''s ground-breaking account discusses both Roman and early Christian art in relation to such issues as power, death, society, acculturation, and religion. By examining questions of reception, viewing, and the culture of spectacle alongside the more traditional art-historical themes of imperial patronage and stylistic change, he presents a fresh and challenging interpretation of an extraordinarily rich cultural crucible in which many fundamental developments of later European art had their origins.This second edition includes a new discussion of the Eurasian context of Roman art, an updated bibliography, and new, full colour illustrations.

The passage from Imperial Rome to the era of late antiquity, when the Roman Empire underwent a religious conversion to Christianity, saw some of the most significant and innovative developments in Western culture. This stimulating book investigates the role of the visual arts, the great diversity of paintings, statues, luxury arts, and masonry, as both reflections and agents of those changes. Jas'' Elsner''s ground-breaking account discusses both Roman and early Christian art in relation to such issues as power, death, society, acculturation, and religion. By examining questions of reception, viewing, and the culture of spectacle alongside the more traditional art-historical themes of imperial patronage and stylistic change, he presents a fresh and challenging interpretation of an extraordinarily rich cultural crucible in which many fundamental developments of later European art had their origins.This second edition includes a new discussion of the Eurasian context of Roman art, an updated bibliography, and new, full colour illustrations.

In the opening decades of the twentieth century, Germany was at the cutting edge of arts and humanities scholarship across Europe. However, when many of its key thinkers - leaders in their fields in classics, philosophy, archaeology, art history, and oriental studies - were forced to flee to England following the rise of the Nazi regime, Germany''s loss became Oxford''s gain. From the mid-1930s onwards, Oxford could accurately be described as an ''ark of knowledge'' of western civilization: a place where ideas about art, culture, and history could be rescued, developed, and disseminated freely. The city''s history as a place of refuge for scientists who were victims of Nazi oppression is by now familiar, but the story of its role as a sanctuary for cultural heritage, though no less important, has received much less attention. In this volume, the impact of Oxford as a shelter, a meeting point, and a centre of thought in the arts and humanities specifically is addressed, by looking both at those who sought refuge there and stayed, and those whose lives intersected with Oxford at crucial moments before and during the war. Although not every great refugee can be discussed in detail in this volume, this study offers an introduction to the unique conjunction of place, people, and time that shaped Western intellectual history, exploring how the meeting of minds enabled by libraries, publishing houses, and the University allowed Oxford''s refugee scholars to have a profound and lasting impact on the development of British culture. Drawing on oral histories, previously unpublished letters, and archives, it illuminates and interweaves both personal and global histories to demonstrate how, for a short period during the war, Oxford brought together some of the greatest minds of the age to become the custodians of a great European civilization.

In the opening decades of the twentieth century, Germany was at the cutting edge of arts and humanities scholarship across Europe. However, when many of its key thinkers - leaders in their fields in classics, philosophy, archaeology, art history, and oriental studies - were forced to flee to England following the rise of the Nazi regime, Germany''s loss became Oxford''s gain. From the mid-1930s onwards, Oxford could accurately be described as an ''ark of knowledge'' of western civilization: a place where ideas about art, culture, and history could be rescued, developed, and disseminated freely. The city''s history as a place of refuge for scientists who were victims of Nazi oppression is by now familiar, but the story of its role as a sanctuary for cultural heritage, though no less important, has received much less attention. In this volume, the impact of Oxford as a shelter, a meeting point, and a centre of thought in the arts and humanities specifically is addressed, by looking both at those who sought refuge there and stayed, and those whose lives intersected with Oxford at crucial moments before and during the war. Although not every great refugee can be discussed in detail in this volume, this study offers an introduction to the unique conjunction of place, people, and time that shaped Western intellectual history, exploring how the meeting of minds enabled by libraries, publishing houses, and the University allowed Oxford''s refugee scholars to have a profound and lasting impact on the development of British culture. Drawing on oral histories, previously unpublished letters, and archives, it illuminates and interweaves both personal and global histories to demonstrate how, for a short period during the war, Oxford brought together some of the greatest minds of the age to become the custodians of a great European civilization.

This book presents a range of case-studies of pilgrimage in Graeco-Roman antiquity, drawing on a wide variety of evidence. It rejects the usual reluctance to accept the category of pilgrimage in pagan polytheism and affirms the significance of sacred mobility not only as an important factor in understanding ancient religion and its topographies but also as vitally ancestral to later Christian practice.

Polemon of Laodicea (near modern Denizli, south-west Turkey) was a wealthy Greek aristocrat and a key member of the intellectual movement known as the Second Sophistic. Among his works was the Physiognomy, a manual on how to tell character from appearance, thus enabling its readers to choose friends and avoid enemies on sight. Its formula of detailed instruction and personal reminiscence proved so successful that the book was re-edited in the fourth century by Adamantius in Greek, translated and adapted by an unknown Latin author of the same era, and translated in the early Middle Ages into Syriac and Arabic. The surviving versions of Adamantius, Anonymus Latinus, and the Leiden Arabic more than make up for the loss of the original.The present volume is the work of a team of leading Classicists and Arabists. The main surviving versions in Greek and Latin are translated into English for the first time. The Leiden Arabic translation is authoritatively re-edited and translated, as is a sample of the alternative Arabic Polemon. The texts and translations are introduced by a series of masterly studies that tell the story of the origins, function, and legacy of Polemon''s work, a legacy especially rich in Islam. The story of the Physiognomy is the story of how one man''s obsession with identifying enemies came to be taken up in the fascinating transmission of Greek thought into Arabic.

With a history of use extending back to Vedic texts of the second millennium BC, derivations of the name Mithra appear in the Roman Empire, across Sasanian Persia, and in the Kushan Empire of southern Afghanistan and northern India during the first millennium AD. Even today, this name has a place in Yazidi and Zoroastrian religion. But what connection have Mihr in Persia, Miiro in Kushan Bactria, and Mithras in the Roman Empire to one another?Over the course of the volume, specialists in the material culture of these diverse regions explore appearances of the name Mithra from six distinct locations in antiquity. In a subversion of the usual historical process, the authors begin not from an assessment of texts, but by placing images of Mithra at the heart of their analysis. Careful consideration of each example''s own context, situating it in the broader scheme of religious traditions and on-going cultural interactions, is key to this discussion. Such an approach opens up a host of potential comparisons and interpretations that are often side-lined in historical accounts.What Images of Mithra offers is a fresh approach to the ways in which gods were labelled and depicted in the ancient world. Through an emphasis on material culture, a more nuanced understanding of the processes of religious formation is proposed in what is but the first part of the Visual Conversations series.

With a history of use extending back to Vedic texts of the second millennium BC, derivations of the name Mithra appear in the Roman Empire, across Sasanian Persia, and in the Kushan Empire of southern Afghanistan and northern India during the first millennium AD. Even today, this name has a place in Yazidi and Zoroastrian religion. But what connection have Mihr in Persia, Miiro in Kushan Bactria, and Mithras in the Roman Empire to one another?Over the course of the volume, specialists in the material culture of these diverse regions explore appearances of the name Mithra from six distinct locations in antiquity. In a subversion of the usual historical process, the authors begin not from an assessment of texts, but by placing images of Mithra at the heart of their analysis. Careful consideration of each example''s own context, situating it in the broader scheme of religious traditions and on-going cultural interactions, is key to this discussion. Such an approach opens up a host of potential comparisons and interpretations that are often side-lined in historical accounts.What Images of Mithra offers is a fresh approach to the ways in which gods were labelled and depicted in the ancient world. Through an emphasis on material culture, a more nuanced understanding of the processes of religious formation is proposed in what is but the first part of the Visual Conversations series.

Figurines are objects of handling. As touchable objects, they engage the viewer in different ways from flat art, whether relief sculpture or painting. Unlike the voyeuristic relationship of viewing a neatly framed pictorial narrative as if from the outside, the viewer as handler is always potentially and without protection within the narrative of figurines. As such, they have potential for a potent, even animated, agency in relation to those who use them.This volume concerns figurines as archaeologically-attested materials from literate cultures with surviving documents that have no direct links of contiguity, appropriation, or influence in relation to each other. It is an attempt to put the category of the figurine on the table as a key conceptual and material problematic in the art history of antiquity. It does so through comparative juxtaposition of close-focused chapters drawn from deep art-historical engagement with specific ancient cultures - Chinese, pre-Columbian Mesoamerican, and Greco-Roman. It encourages comparative conversation across the disciplines that constitute the art history of the ancient world through finding categories and models of discourse that may offer fertile ground for comparison and antithesis. It extends the rich and astute literature on prehistoric figurines into understanding the figurine in historical contexts, where literary texts and documents, inscriptions, or surviving terminologies can be adduced alongside material culture. At stake are issues of figuration and anthropomorphism, miniaturization and portability, one-off production and replication, and substitution and scale at the interface of archaeology and art history.

Figurines are objects of handling. As touchable objects, they engage the viewer in different ways from flat art, whether relief sculpture or painting. Unlike the voyeuristic relationship of viewing a neatly framed pictorial narrative as if from the outside, the viewer as handler is always potentially and without protection within the narrative of figurines. As such, they have potential for a potent, even animated, agency in relation to those who use them.This volume concerns figurines as archaeologically-attested materials from literate cultures with surviving documents that have no direct links of contiguity, appropriation, or influence in relation to each other. It is an attempt to put the category of the figurine on the table as a key conceptual and material problematic in the art history of antiquity. It does so through comparative juxtaposition of close-focused chapters drawn from deep art-historical engagement with specific ancient cultures - Chinese, pre-Columbian Mesoamerican, and Greco-Roman. It encourages comparative conversation across the disciplines that constitute the art history of the ancient world through finding categories and models of discourse that may offer fertile ground for comparison and antithesis. It extends the rich and astute literature on prehistoric figurines into understanding the figurine in historical contexts, where literary texts and documents, inscriptions, or surviving terminologies can be adduced alongside material culture. At stake are issues of figuration and anthropomorphism, miniaturization and portability, one-off production and replication, and substitution and scale at the interface of archaeology and art history.

Landscape has been a key theme in world archaeology and trans-cultural art history over the last half century, particularly in the study of painting in art history and in all questions of human intervention and the placement of monuments in the natural world within archaeology. However, the representation of landscape has been rather less addressed in the scholarship of the archaeologically-accessed visual cultures of the ancient world. The kinds of reliefs, objects, and paintings discussed here have a significant purchase on matters concerned with landscape and space in the visual sphere, but were discovered within archaeological contexts and by means of excavation. Through case studies focused on the invention of wilderness imagery in ancient China, the relation of monuments to landscape in ancient Greece, the place of landscape painting in Mesoamerican Maya art, and the construction of sacred landscape across Eurasia between Stonehenge and the Silk Road via Pompeii, this book emphasises the importance of thinking about models of landscape in ancient art, as well as the value of comparative approaches in underlining core aspects of the topic. Notably, it explores questions of space, both actual and conceptual, including how space is configured through form and representation.

Landscape has been a key theme in world archaeology and trans-cultural art history over the last half century, particularly in the study of painting in art history and in all questions of human intervention and the placement of monuments in the natural world within archaeology. However, the representation of landscape has been rather less addressed in the scholarship of the archaeologically-accessed visual cultures of the ancient world. The kinds of reliefs, objects, and paintings discussed here have a significant purchase on matters concerned with landscape and space in the visual sphere, but were discovered within archaeological contexts and by means of excavation. Through case studies focused on the invention of wilderness imagery in ancient China, the relation of monuments to landscape in ancient Greece, the place of landscape painting in Mesoamerican Maya art, and the construction of sacred landscape across Eurasia between Stonehenge and the Silk Road via Pompeii, this book emphasises the importance of thinking about models of landscape in ancient art, as well as the value of comparative approaches in underlining core aspects of the topic. Notably, it explores questions of space, both actual and conceptual, including how space is configured through form and representation.

Landscape has been a key theme in world archaeology and trans-cultural art history over the last half century, particularly in the study of painting in art history and in all questions of human intervention and the placement of monuments in the natural world within archaeology. However, the representation of landscape has been rather less addressed in the scholarship of the archaeologically-accessed visual cultures of the ancient world. The kinds of reliefs, objects, and paintings discussed here have a significant purchase on matters concerned with landscape and space in the visual sphere, but were discovered within archaeological contexts and by means of excavation. Through case studies focused on the invention of wilderness imagery in ancient China, the relation of monuments to landscape in ancient Greece, the place of landscape painting in Mesoamerican Maya art, and the construction of sacred landscape across Eurasia between Stonehenge and the Silk Road via Pompeii, this book emphasises the importance of thinking about models of landscape in ancient art, as well as the value of comparative approaches in underlining core aspects of the topic. Notably, it explores questions of space, both actual and conceptual, including how space is configured through form and representation.

With a history of use extending back to Vedic texts of the second millennium BC, derivations of the name Mithra appear in the Roman Empire, across Sasanian Persia, and in the Kushan Empire of southern Afghanistan and northern India during the first millennium AD. Even today, this name has a place in Yazidi and Zoroastrian religion. But what connection have Mihr in Persia, Miiro in Kushan Bactria, and Mithras in the Roman Empire to one another?Over the course of the volume, specialists in the material culture of these diverse regions explore appearances of the name Mithra from six distinct locations in antiquity. In a subversion of the usual historical process, the authors begin not from an assessment of texts, but by placing images of Mithra at the heart of their analysis. Careful consideration of each example's own context, situating it in the broader scheme of religious traditions and on-going cultural interactions, is key to this discussion. Such an approach opens up a host of potential comparisons and interpretations that are often side-lined in historical accounts.What Images of Mithra offers is a fresh approach to the ways in which gods were labelled and depicted in the ancient world. Through an emphasis on material culture, a more nuanced understanding of the processes of religious formation is proposed in what is but the first part of the Visual Conversations series.

Figurines are objects of handling. As touchable objects, they engage the viewer in different ways from flat art, whether relief sculpture or painting. Unlike the voyeuristic relationship of viewing a neatly framed pictorial narrative as if from the outside, the viewer as handler is always potentially and without protection within the narrative of figurines. As such, they have potential for a potent, even animated, agency in relation to those who use them.This volume concerns figurines as archaeologically-attested materials from literate cultures with surviving documents that have no direct links of contiguity, appropriation, or influence in relation to each other. It is an attempt to put the category of the figurine on the table as a key conceptual and material problematic in the art history of antiquity. It does so through comparative juxtaposition of close-focused chapters drawn from deep art-historical engagement with specific ancient cultures - Chinese, pre-Columbian Mesoamerican, and Greco-Roman. It encourages comparative conversation across the disciplines that constitute the art history of the ancient world through finding categories and models of discourse that may offer fertile ground for comparison and antithesis. It extends the rich and astute literature on prehistoric figurines into understanding the figurine in historical contexts, where literary texts and documents, inscriptions, or surviving terminologies can be adduced alongside material culture. At stake are issues of figuration and anthropomorphism, miniaturization and portability, one-off production and replication, and substitution and scale at the interface of archaeology and art history.

This book presents a range of case-studies of pilgrimage in Graeco-Roman antiquity, drawing on a wide variety of evidence. It rejects the usual reluctance to accept the category of pilgrimage in pagan polytheism and affirms the significance of sacred mobility not only as an important factor in understanding ancient religion and its topographies but also as vitally ancestral to later Christian practice.

This book presents a range of case-studies of pilgrimage in Graeco-Roman antiquity, drawing on a wide variety of evidence. It rejects the usual reluctance to accept the category of pilgrimage in pagan polytheism and affirms the significance of sacred mobility not only as an important factor in understanding ancient religion and its topographies but also as vitally ancestral to later Christian practice.

Athenian tragedy of the fifth century BCE became an international and a canonical genre with remarkable rapidity. It is, therefore, a remarkable test case through which to explore how a genre becomes privileged and what the cultural effects of its continuing appropriation are. In this collection of essays by an international group of distinguished scholars the particular point of reference is the visual, that is, the myriad ways in which tragic texts are (re)interpreted, (re)appropriated, and (re)visualized through verbal and artistic description. Topics treated include the interaction of comedy and dithyramb with tragedy; vase painting and tragedy; representations of Dionysus, of Tragoedia, and of Nike; Homer, Aeschylus, Philostratus, and Longus; choral lyric and ritual performance, choral victories, and the staging of choruses on the modern stage. The common focus of all the essays is an engagement with and response to the unique scholarly voice of Froma Zeitlin.

Polemon of Laodicea (near modern Denizli, south-west Turkey) was a wealthy Greek aristocrat and a key member of the intellectual movement known as the Second Sophistic. Among his works was the Physiognomy, a manual on how to tell character from appearance, thus enabling its readers to choose friends and avoid enemies on sight. Its formula of detailed instruction and personal reminiscence proved so successful that the book was re-edited in the fourth century by Adamantius in Greek, translated and adapted by an unknown Latin author of the same era, and translated in the early Middle Ages into Syriac and Arabic. The surviving versions of Adamantius, Anonymus Latinus, and the Leiden Arabic more than make up for the loss of the original.The present volume is the work of a team of leading Classicists and Arabists. The main surviving versions in Greek and Latin are translated into English for the first time. The Leiden Arabic translation is authoritatively re-edited and translated, as is a sample of the alternative Arabic Polemon. The texts and translations are introduced by a series of masterly studies that tell the story of the origins, function, and legacy of Polemon's work, a legacy especially rich in Islam. The story of the Physiognomy is the story of how one man's obsession with identifying enemies came to be taken up in the fascinating transmission of Greek thought into Arabic.

The aesthetic changes in late Roman literature speak to the foundations of modern Western culture. The dawn of a modern way of being in the world, one that most Europeans and Americans would recognize as closely ancestral to their own, is to be found not in the distant antiquity of Greece nor in the golden age of a Roman empire that spanned the Mediterranean, but more fundamentally in the original and problematic fusion of Greco-Roman culture with a new and unexpected foreign element-the arrival of Christianity as an exclusive state religion. For a host of reasons, traditionalist scholarship has failed to give a full and positive account of the formal, aesthetic and religious transformations of ancient poetics in Late Antiquity. The Poetics of Late Latin Literature attempts to capture the excitement and vibrancy of the living ancient tradition reinventing itself in a new context in the hands of a series of great Latin writers mainly from the fourth and fifth centuries AD. A series of the most distinguished expert voices in later Latin poetry as well as some of the most exciting new scholars have been specially commissioned to write new papers for this volume.

The aesthetic changes in late Roman literature speak to the foundations of modern Western culture. The dawn of a modern way of being in the world, one that most Europeans and Americans would recognize as closely ancestral to their own, is to be found not in the distant antiquity of Greece nor in the golden age of a Roman empire that spanned the Mediterranean, but more fundamentally in the original and problematic fusion of Greco-Roman culture with a new and unexpected foreign element-the arrival of Christianity as an exclusive state religion. For a host of reasons, traditionalist scholarship has failed to give a full and positive account of the formal, aesthetic and religious transformations of ancient poetics in Late Antiquity. The Poetics of Late Latin Literature attempts to capture the excitement and vibrancy of the living ancient tradition reinventing itself in a new context in the hands of a series of great Latin writers mainly from the fourth and fifth centuries AD. A series of the most distinguished expert voices in later Latin poetry as well as some of the most exciting new scholars have been specially commissioned to write new papers for this volume.

In the opening decades of the twentieth century, Germany was at the cutting edge of arts and humanities scholarship across Europe. However, when many of its key thinkers - leaders in their fields in classics, philosophy, archaeology, art history, and oriental studies - were forced to flee to England following the rise of the Nazi regime, Germany's loss became Oxford's gain. From the mid-1930s onwards, Oxford could accurately be described as an 'ark of knowledge' of western civilization: a place where ideas about art, culture, and history could be rescued, developed, and disseminated freely. The city's history as a place of refuge for scientists who were victims of Nazi oppression is by now familiar, but the story of its role as a sanctuary for cultural heritage, though no less important, has received much less attention. In this volume, the impact of Oxford as a shelter, a meeting point, and a centre of thought in the arts and humanities specifically is addressed, by looking both at those who sought refuge there and stayed, and those whose lives intersected with Oxford at crucial moments before and during the war. Although not every great refugee can be discussed in detail in this volume, this study offers an introduction to the unique conjunction of place, people, and time that shaped Western intellectual history, exploring how the meeting of minds enabled by libraries, publishing houses, and the University allowed Oxford's refugee scholars to have a profound and lasting impact on the development of British culture. Drawing on oral histories, previously unpublished letters, and archives, it illuminates and interweaves both personal and global histories to demonstrate how, for a short period during the war, Oxford brought together some of the greatest minds of the age to become the custodians of a great European civilization.

While the modern world has largely dismissed the figure of the saint as a throwback, we remain fascinated by excess, marginality, transgression, and porous subjectivity—categories that define the saint. In this collection, Françoise Meltzer and Jas Elsner bring together top scholars from across the humanities to reconsider our denial of saintliness and examine how modernity returns to the lure of saintly grace, energy, and charisma.

Addressing such problems as how saints are made, the use of saints by political and secular orders, and how holiness is personified, Saints takes us on a photo tour of Graceland and the cult of Elvis and explores the changing political takes on Joan of Arc in France. It shows us the self-fashioning of culture through the reevaluation of saints in late-antique Judaism and Counter-Reformation Rome, and it questions the political intent of underlying claims to spiritual attainment of a Muslim sheikh in Morocco and of Sephardism in Israel. Populated with the likes of Francis of Assisi, Teresa of Avila, and Padre Pio, this book is a fascinating inquiry into the status of saints in the modern world.