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WINNER OF THE 2017 SCOTT MONCRIEFF PRIZE A new translation of Sade's most notorious, shocking and influential novel.This disturbing but hugely important text has influenced countless individuals throughout history: Flaubert and Baudelaire both read Sade; the surrealists were obsessed with him; film-makers like Pasolini saw parallels with twentieth-century history in his writings; and feminists such as Andrea Dworkin and Angela Carter clashed over him. This new translation brings Sade's provocative novel into Penguin Classics for the first time, and will reignite the debate around this most controversial of writers.

The 120 Days of Sodom is the Marquis de Sade's masterpiece. A still unsurpassed catalogue of sexual perversions and the first systematic exploration of the psychopathology of sex, it was written during Sade's lengthy imprisonment for sexual deviancy and blasphemy and then lost after the storming of the Bastille during the French Revolution in 1789. Later rediscovered, the manuscript remained unpublished until 1936 and is now introduced by Simone de Beauvoir's landmark essay, 'Must We Burn Sade?' Unique in its enduring capacity to shock and provoke, The 120 Days of Sodom must stand as one of the most controversial books ever written, and a fine example of the Libertine novel, a genre inspired by eroticism and anti-establishmentarianism, that effectively ended with the French Revolution.

The biblical figure Melchizedek appears just twice in the Hebrew Bible, and once more in the Christian New Testament. Cited as both the king of Shalem-understood by most scholars to be Jerusalem-and as an eternal priest without ancestry, Melchizedek's appearances become textual justification for tithing to the Levitical priests in Jerusalem and for the priesthood of Jesus Christ himself. But what if the text was manipulated? Robert R. Cargill explores the Hebrew and Greek texts concerning Melchizedek's encounter with Abraham in Genesis as a basis to unravel the biblical mystery of this character's origins. The textual evidence that Cargill presents shows that Melchizedek was originally known as the king of Sodom and that the later traditions about Sodom forced biblical scribes to invent a new location, Shalem, for Melchizedek's priesthood and reign. Cargill also identifies minor, strategic changes to the Hebrew Bible and the Samaritan Pentateuch that demonstrate an evolving, polemical, sectarian discourse between Jews and Samaritans competing for the superiority of their respective temples and holy mountains. The resulting literary evidence was used as the ideological motivation for identifying Shalem with Jerusalem in the Second Temple Jewish tradition. A brief study with far-reaching implications, Melchizedek, King of Sodom reopens discussion of not only this unusual character, but also the origins of both the priesthood of Christ and the role of early Israelite priest-kings.

'the metamorphosis of Monsieur de Charlus into a new person was so complete that... everything which had appeared incoherent to me until then, was becoming intelligible, and self-evident'The fourth volume of Proust's In Search of Lost Time extends the protagonist's journey of discovery into the social world of fin-de-siècle France. As the biblically inflected title, Sodom and Gomorrah, suggests, however, this world has taken on a new colouring. Through a succession of observations--both voyeuristic and overt--Proust's protagonist encounters and begins to appreciate the great diversity of sexual identities and proclivities that underpin human relations. At the heart of this volume that buzzes with chatter, gossip, and position-taking, is the Baron de Charlus, whose relationship with the working-class Charlie Morel is a central preoccupation of the narrative. This volume lays bare the ways in which ambitions and desires are nurtured, projected, masked, and exposed. Suffering, in love, is rarely far away. Sodom and Gomorrah explores frictions between the social classes via the Verdurins' upward climb and the ways in which the impulses of desire can cut across society's arbitrary boundaries. The narrator recounts his retrospective devastation at the death of his grandmother, and while his connection to Albertine deepens, it is his uncertainty about the true nature of her sexual identity that binds him closer to her, leading to a fraught denouement that paves the way for the next, fateful phase of their relationship.ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more.

Among the most widely known of stories relating the destruction of entire cities is the destruction of Sodom and Gomorrah some 4350 years ago. These two cities, and Jericho as well, are situated along a major fault extending 1100 kilometres from the axis of the Red Sea to Turkey. Earthquakes, volcanic activity, variations by hundreds of metres of the level of the Dead Sea, and oscillations between arid and wet climates have affected the human settlements of the area for more than 10,000 years. In reviewing the geology, biblical paleogeography, and limnology of the region, this book will shed light on the tectonic and climatic changes of the past 6000 years and their control of cultural successions in the Middle East. The geologic study is the result of the author's collaborative research over many years; the receonstruction of human history is guided by the work of biblical archaeologists. While similar attempts to interpret the physical and geographic aspects of the story have been made during the past 2000 years, this latest contribution, unlike others, is based on solid scientific data.

Sexual scandals in the Roman Catholic Church have been highly public in recent years, and increasingly shrill directives from the Vatican about homosexuality have become commonplace. The visibility of these issues begs the question of how the Catholic Church can be at once so homophobic and so homoerotic. Mark D. Jordan, the authors of the award-winning "The Invention of Sodomy in Christian Theology", takes up this fundamental question in a deeply learned yet readable study of the relationship between male homosexuality and Catholicism. "The Silence of Sodom" is devoted, first, to teasing out the Church's complex bureaucratic language about sexual morality. Rather than trying to point out that official Catholic documents are simply wrong in their discussions and directives regarding homosexuality, Jordan examines the rhetorical devices used by the Church throughout its history to actively produce silence around the topic of male homosexuality.Arguing that we cannot find the Church's knowledge of homosexuality in its documents, Jordan looks to the unspoken but widely known features of clerical culture to illuminate the striking analogies between clerical institutions and contemporary gay culture, particularly in the mechanisms of discipline, the training of seminarians and the ambiguities of liturgical celebration. The Catholic Church's long experiment with masculine desire cannot be discovered through sensationalist trials of priest-paedophiles or surveys of gay clergy. "The Silence of Sodom" looks deeply into the intertwining, in words and deeds, of Catholicism with homoeroticism; it is a profound reflection on both "being gay" and "being Catholic".

Sexual scandals in the Roman Catholic Church have been highly public in recent years, and increasingly shrill directives from the Vatican about homosexuality have become commonplace. The visibility of these issues begs the question of how the Catholic Church can be at once so homophobic and so homoerotic. Mark D. Jordan, the authors of the award-winning "The Invention of Sodomy in Christian Theology", takes up this fundamental question in a deeply learned yet readable study of the relationship between male homosexuality and Catholicism. "The Silence of Sodom" is devoted, first, to teasing out the Church's complex bureaucratic language about sexual morality. Rather than trying to point out that official Catholic documents are simply wrong in their discussions and directives regarding homosexuality, Jordan examines the rhetorical devices used by the Church throughout its history to actively produce silence around the topic of male homosexuality.Arguing that we cannot find the Church's knowledge of homosexuality in its documents, Jordan looks to the unspoken but widely known features of clerical culture to illuminate the striking analogies between clerical institutions and contemporary gay culture, particularly in the mechanisms of discipline, the training of seminarians and the ambiguities of liturgical celebration. The Catholic Church's long experiment with masculine desire cannot be discovered through sensationalist trials of priest-paedophiles or surveys of gay clergy. "The Silence of Sodom" looks deeply into the intertwining, in words and deeds, of Catholicism with homoeroticism; it is a profound reflection on both "being gay" and "being Catholic".

The book of Genesis records the fiery fate of Sodom and Gomorrah a storm of fire and brimstone was sent from heaven and, for the wickedness of the people, God destroyed the cities "and all the plains, and all the inhabitants of the cities, and that which grew upon the ground." According to many Protestant theologians and commentators, one of the Sodomites' many crimes was homoerotic excess. In Visions of Sodom, H. G. Cocks examines the many different ways in which the story of Sodom's destruction provided a template for understanding homoerotic desire and behaviour in Britain between the Reformation and the nineteenth century. Sodom was not only a marker of sexual sins, but also the epitome of false usually Catholic religion, an exemplar of the iniquitous city, a foreshadowing of the world's fiery end, an epitome of divine and earthly punishment, and an actual place that could be searched for and discovered. Visions of Sodom investigates each of these ways of reading Sodom's annihilation in the three hundred years after the Reformation.The centrality of scripture to Protestant faith meant that Sodom's demise provided a powerful origin myth of homoerotic desire and sexual excess, one that persisted across centuries, and retains an apocalyptic echo in the religious fundamentalism of our own time.

Astonishingly, Israeli lesbians and gays have been able to achieve many political goals that still elude America's gay community. Israel's Supreme Court has mandated same-sex spousal benefits; the military, which never barred gays to begin with, has removed its last official restrictions; Israel's parliament boasts a Subcommittee for the Prevention of Sexual Orientation Discrimination; and school curricula are gay-friendly-all of this in a country where religious interests wield extraordinary power and whose identity today is the object of fierce struggle. Between Sodom and Eden, the first book to explore this rapidly changing landscape, is based on interviews with over one hundred Israelis, as well as Palestinians. Lee Walzer explores how, within a decade, Israel has evolved from a society that marginalized homosexuals to one that offers some of the most extensive legal protections in the world.He traces the political, religious, and social factors that make Israel a gay rights trendsetter, examining the interplay between Judaism and homosexuality, the growing prominence of gay themes in Israeli literature, film, music, and television, and the role of the media in advancing lesbian and gay political progress.

An authoritative new edition of the fourth volume in Marcel Proust’s epic masterwork, In Search of Lost Time series  Marcel Proust’s monumental seven-part novel In Search of Lost Time is considered by many to be the greatest novel of the twentieth century. The fourth volume, Sodom and Gomorrah, is notable for its pioneering discussion of homosexuality. After its publication, Colette wrote to Proust, “No one has written pages such as these on homosexuals, no one!” This edition is edited and annotated by noted Proust scholar William C. Carter, who endeavors to bring the classic C. K. Scott Moncrieff translation closer to the spirit and style of the original.

Within the Judeo-Christian tradition, Sodom and Gomorrah represent locales in which threats to national formation are couched in sexual terms. The biblical narrative insists on a particular social invisibility for those sexual activities not blessed by the bonds of matrimony.Reclaiming Sodom surveys a number of institutions that have had an interest in perpetuating these views: the police, the state, the church and the law. The collection ranges through biblical scholarship, an investigation of the Founding Fathers' beliefs, the legal mobilization towards the category of sodomy in 18th and 19th century England, and the US Supreme Court's 1986 Bowers vs. Hardwick decision. Analysis is provided of the ways in which the Judeo-Christian tradition has shaped anthropological accounts of the same-sex practices of non-Western people, as well as essays on how colonial gestures have marked lesbian identity in the Carribean, and derformed narratives about the racial geography of AIDS.Reclaiming Sodom explores alternatives to the force of the Sodomitic biblical narrative in Islamic, non-western, and western traditions, and discusses the ways in which sodomy calls into question normative definitions of sexuality and gender. The collection pursues the "pleasures and dangers" of these alternatives, and takes on Proust's refusal to imagine a social movement founded on the "stigma" of Sodom.The collection examines the relations between sex/gender identities and sexual acts in important and provocative ways, and argues for the political use and usefulness of both Sodom and sodomy. Reclaiming Sodom makes an important and controversial contribution to the literature on sexuality and gender, as well as the nature of sex in our culture.

According to Fields, biblical narrative is didactic socio-religious commentary on human experience, reflected in 'history', and that such 'history' is a way of describing the conceptual universe of the ancient authors. Biblical narrative is strikingly free of abstract formulations but encapsulates abstract reflections, within recurring literary motifs, and by the reporting of 'historical information'. This perception of biblical narrative is strikingly illustrated by an analysis of the story of Sodom and Gomorrah (Genesis 19). The motifs of the Sodom tradition are compared with those in the stories about the concubine in Gibeah (Judges 19) and about the destruction of Jericho (Joshua 2).

Ambra Suriano analyses the narrator’s techniques, exploring the influence of the readers’ understanding and playing with their interpretative freedom in recounting particular episodes in the Book of Genesis. She argues that a synchronic analysis of the text uncovers a series of binary oppositions that characterise the narrative world of Mamre and Sodom. Beginning with a summary of the context of Genesis 18-19, Suriano traces the boundaries and narrative coherence of the text, considering each episode as part of a single story and divided into five scenes, which can be further split into narrative units. Within each scene and narrative unit, Suriano considers the dynamics between the narrator and the reader, amongst the characters, between the narrator and the characters and between the reader and the characters, highlighting how they interact with each other and with the narrative world they are programmed for. She proposes that knowledge is the main topic of the narrative, to which all the characters concur; knowledge of the divine and human world, leading to awareness and the critical ability to distinguish between good and evil, and to choose which to follow.

Ambra Suriano analyses the narrator’s techniques, exploring the influence of the readers’ understanding and playing with their interpretative freedom in recounting particular episodes in the Book of Genesis. She argues that a synchronic analysis of the text uncovers a series of binary oppositions that characterise the narrative world of Mamre and Sodom. Beginning with a summary of the context of Genesis 18-19, Suriano traces the boundaries and narrative coherence of the text, considering each episode as part of a single story and divided into five scenes, which can be further split into narrative units. Within each scene and narrative unit, Suriano considers the dynamics between the narrator and the reader, amongst the characters, between the narrator and the characters and between the reader and the characters, highlighting how they interact with each other and with the narrative world they are programmed for. She proposes that knowledge is the main topic of the narrative, to which all the characters concur; knowledge of the divine and human world, leading to awareness and the critical ability to distinguish between good and evil, and to choose which to follow.