Sather Classical Lectures – serie

This informal history traces battle tactics and military strategy from the time of the city-states' phalanxes of spearmen to the far-reaching combined operations of specialized land and sea forces in the Hellenistic Age. The author first describes the attitude of the Greek city-state toward war, and shows the military conventions and strategies associated with it. He then recounts how the art of war gradually evolved into new forms through the contributions of such men as the great commander Epaminondas, Philip of Macedon, his son Alexander the Great, and others. He also discusses the independence of land and sea power, describes the first use of calvary, and tells of the ingenious Greek devices of siegecraft, including the "fifth column."

The advice given to Cicero by his astute, campaign-conscious brother to prepare him for the consular elections of 64 B.C., has a curiously modern ring: "Avoid taking a definite stand on great public issues either in the Senate or before the people. Bend your energies towards making friends of key-men in all classes of voters." Party Politics in the Age of Caesar is a shrewd commentary on this text, designed to clarify the true meaning in Roman political life of such terms as "party" and "faction." Taylor brilliantly explains the mechanics of Roman politics as she discusses the relations of nobles and their clients, the manipulation of the state religion for political expedience, and the practical means of delivering the vote.

"Lloyd-Jones here considers, in its general character, the outlook of early Greek religion from the Homeric poems to the end of the fifth century, through and analysis of what he takes to be its central constituent, the concept of Dike. The "justice of Zeus" turns out to be two things, the first basic, the second subsidiary: (1) something like natural law or "the divinely appointed order of the universe," an order not always or even usually open to human scrutiny, and (2) moral law, a concession to the insignificant creatures of a day that men are, whereby Zeus "punishes, late or soon, a man who has done injustice to another, either in his own person or in that of his descendants." Because Lloyd-Jones sees the first and basic notion of Dike as the prerequisite of the later rational speculation to which it led (smoothly and without violent discontinuities, as he claims), his book assumes the dimensions of Kulturgeschichte Griechenlands, and becomes the latest in a small but distinguished list of works with similarly broad scope..." From: Review The Justice of Zeus by Hugh Lloyd-Jones Review by: John Peradotto The Classical Journal Volume 70, Number 3 (Feb. - Mar., 1975) , pp.61-68 Published by: The Classical Association of the Middle West and South.

"Tantalizingly rich ...this is a splendid book."--Greece and Rome "Burken relegates his learned documentation to the notes and writes in a lively and fluent style. The book is recommended as a major contribution to the interpretation of ancient Greek myth and ritual. The breadth alone of Burkert's learning renders his book indispensable."--Classical Outlook "Impressive...founded on a striking knowledge of the complex evidence (literary, epigraphical, archaeological, comparative) for this extensive subject. Burkert offers a rare combination of exact scholarship with imagination and even humor. A brilliant book, in which ...the reader can see at every point what is going on in the author's mind--and that is never uninteresting, and rarely unimportant."--Times Literary Supplement "Burkert's work is of such magnitude and depth that it may even contribute to that most difficult of tasks, defining myth, ritual, and religion. . [He] locates his work in the context of culture and the historv of ideas, and he is not hesitant to draw on sociology and biology.Consequently his work is of significance for philosophers, historians, and even theologians, as well as for classicists and historians of Greek culture. His hypotheses are courageous and his conclusions are bold; both establish standards for methodology as well as results. "--Religious Studies Review

The first two chapters of this book isolate and describe the literary phenomenon of the Sophoclean tragic hero. In all but one of the extant Sophoclean dramas, a heroic figure who is compounded of the same literary elements faced a situation which is essentially the same. The demonstration of this recurrent pattern is made not through character-analysis, but through a close examination of the language employed by both the hero and those with whom he contends. The two chapters attempt to present what might, with a slight exaggeration, be called the 'formula' of Sophoclean tragedy. A great artist may repeat a structural pattern but he never really repeats himself. In the remaining four chapters, a close analysis of three plays, the Antigone, Philoctetes, and Oedipus at Colonus, emphasizes the individuality and variety of the living figures Sophocles created on the same basic armature.This approach to Sophoclean drama is (as in the author's previous work on the subject) both historical and critical; the universal and therefore contemporary appeal of the plays is to be found not by slighting or dismissing their historical context, but by an attempt to understand it all in its complexity. 'The play needs to be seen as what it was, to be understood as what it is'.

A Greek who lived in Asia Minor during the second century A.D., Pausanias traveled through Greece and wrote an invaluable description of its classical sites that is a treasure trove of information on archaeology, religion, history, and art. Although ignored during his own time, Pausanias is increasingly important in ours--to historians, tourists, and archaeologists. Christian Habicht offers a wide-ranging study of Pausanias' work and personality. He investigates his background, chronology, and methods, and also discusses Pausanias' value as a guide for modern scholars and travellers, his attitude toward the Roman world he lived in, and his reception among critics in modern times. A new preface summarizes the most recent scholarship.

G.E.R. Lloyd's wide-ranging and historical study of the development of Greek science is a valuable contribution to current debates in the philosophy of language, on the analysis of scientific revolutions, and the rationality of science.

As a young man, the historian Polybius was an active politician in the Achaean Confederacy of the second century B.C., and later, during his detention at Rome, became a close friend of some leading Roman families. His History is our most important source for the momentous half-century during which the Romans weathered the war with Hannibal and became masters of the Mediterranean world. F. W. Walbank describes the historical traditions within which Polybius wrote as well as his concept of history.

In The History of Archaic Rome, Dionysius purposely viewed Roman history as an embodiment of all that was best in Greek culture. Gabba places Dionysius's remarkable thesis in its cultural context, comparing this author with other ancient historians and evaluating Dionysius's treatment of his sources. In truth, the last decades B.C. made the historian's task an enormous challenge. On the one hand, the ancient writers knew Rome to be the greatest empire the world had seen, seemingly impregnable in military power and still capable of expansion. On the other hand, they were acutely aware that it recently had barely survived half a century of civil strife. Gabba recalls to us how little was confidently known of Rome's actual origins in an illuminating examination of Dionysius's methodology as a historian.

Here, at last, are the long-awaited Sather Classical Lectures of the great historian Arnaldo Momigliano, In a masterly survey of the origins of ancient historiography, Momigliano captures those features of an ancient historian's work that not only gave it importance in its own day but also encouraged imitation and exploitation in later centuries. He reveals the extent to which Greek, Persian, and Jewish historians influenced the Western historiographic tradition, and then goes on to examine the first Roman historians and the emergence of national history. In the course of his exposition, he traces the development of antiquarian studies as distinctive branch of historical research from antiquity to the modern period, discusses the place of Tacitus in historical thought, and explores the way in which ecclesiastical historiography has developed a tradition of its own. All these lectures illustrate Momigliano's unrivaled ability to combine the study of classical texts and the history of classical scholarship. First delivered in 1962, the lectures were revised during the next fifteen years and then held for annotation that was never completed.They are now published from the author's manuscripts, collated and checked by Momigliano's literary executor, Anne Marie Meyer, of the Warburg Institute, with a foreword by Riccardo Di Donato, of the University of Pisa. The text is printed as the author left it. Sather Classical Lectures, 54

Classical archaeology probably enjoys a wider appeal than any other branch of classical or archaeological studies. As an intellectual and academic discipline, however, its esteem has not matched its popularity. Here, Anthony Snodgrass argues that classical archaeology has a rare potential in the whole field of the study of the past to make innovative discoveries and apply modern approaches by widening the aims of the discipline.

Many reasons can be given for the rise of Christianity in late antiquity and its flourishing in the medieval world. In asking how Christianity succeeded in becoming the dominant ideology in the unpromising circumstances of the Roman Empire, Averil Cameron turns to the development of Christian discourse over the first to sixth centuries A.D., investigating the discourse's essential characteristics, its effects on existing forms of communication, and its eventual preeminence. Scholars of late antiquity and general readers interested in this crucial historical period will be intrigued by her exploration of these influential changes in modes of communication. The emphasis that Christians placed on language - writing, talking, and preaching - made possible the formation of a powerful and indeed a totalizing discourse, argues the author. Christian discourse was sufficiently flexible to be used as a public and political instrument, yet at the same time to be used to express private feelings and emotion.Embracing the two opposing poles of logic and mystery, it contributed powerfully to the gradual acceptance of Christianity and the faith's transformation from the enthusiasm of a small sect to an institutionalized world religion.

"The Satyricon of Petronius", a comic novel written in the first century A.D., is famous today primarily for its amazing banquet tale, "Trimalchio's Feast." But this episode is only one part of the larger picture of life during Nero's rule presented in the work. In this accessible discussion of Petronius' masterful use of parody, Gian Biagio Conte offers an interpretation of the "Satyricon" as a whole. He combines the scholarly precision of close reading with a significant, original theoretical model. At the heart of his interpretation, Conte reveals the technique of the 'hidden author' that Petronius employs at the expense of his characters, in particular the teller of the story, "Enclopius". By remaining hidden outside the narrative, Petronius invites the reader to smile at the folies de grandeur that occur in a culture of scholars and declaimers. Yet as Conte shows, behind the parody and inexhaustible humor of the "Satyricon" lies an unexpectedly serious lament. For those familiar with the "Satyricon", as well as for new readers, Conte's book will be a reliable, enjoyable guide to the wonders the "Satyricon" contains.

Modern readings of ancient Athenian drama tend to view it as a presentation of social or moral problems, as if ancient drama showed the same realism seen on the present-day stage. Such views are belied by the plays themselves, in which supremely violent actions occur in a legendary time and place distinct both from reality and from the ethics of ordinary life. Offering fresh readings of Attic tragedy, Anne Pippin Burnett urges readers to peel away twentieth-century attitudes toward vengeance and reconsider the revenge tragedies of ancient Athens in their own context. After a consideration of how our view of Elizabethan drama has obscured an accurate view of the ancient tragedies, Burnett reviews early Greek notions of vengeance as expressed in the Odyssey, Heracles' tales, Pindar's odes, Attic judicial processes, and the legend of Harmodius and Aristogeiton. Then, setting aside post-Platonic and Judeo-Christian notions of criminality, she provides new interpretations of all the Attic tragedies in which revenge is a central theme: Aeschylus' Libation Bearers, Sophocles' Ajax, Electra, and Tereus, and Euripides' Children of Heracles, Hecuba, Medea, Electra, and Orestes.Burnett shows that for the ancients, revenge meant a redress of imbalances in both human and divine worlds, achieved through human actions. The vengeful heroines thus appear in a new light. Electra, Hecuba, Medea, and others cease to be the picture of depravity in dramas that are grotesque and sensational, and are instead representative human figures who respond with grandeur to the outsize demands of necessity and supernatural powers.

The meaning of architectural sculpture is essential to our understanding of ancient Greek culture. The embellishment of buildings was common for the ancient Greeks, and often provocative. Some ornamental sculpture was placed where, when the building was finished, no mortal eye could view it. And unlike much architectural ornamentation of other cultures, Greek sculpture was often integral to the building, not just as decoration, and could not be removed without affecting the integrity of the building structure. This book is the first comprehensive treatment of the significance of Greek architectural sculpture. Brunilde Sismondo Ridgway, a world-class authority on ancient Greek sculpture, provides a highly informative tour of many dimensions of Greek public buildings - especially temples, tombs, and treasuries - in a text that is at once lucid, accessible, and authoritative. Ridgway's pragmatism and common sense steer us tactfully and clearly through thickets of uncertainty and scholarly disagreement. She refers to a huge number of monuments, and documents her discussions with copious and up-to-date bibliographies.This book is sure to be acknowledged at once as the standard treatment of its important topic.

For much of its history, philosophy was not merely a theoretical discipline but a way of life, an 'art of living'. This practical aspect of philosophy has been much less dominant in modernity than it was in ancient Greece and Rome, when philosophers of all stripes kept returning to Socrates as a model for living. The idea of philosophy as an art of living has survived in the works of such major modern authors as Montaigne, Nietzsche, and Foucault. Each of these writers has used philosophical discussion as a means of establishing what a person is and how a worthwhile life is to be lived. In this wide-ranging, brilliantly written account, Alexander Nehamas provides an incisive reevaluation of Socrates' place in the Western philosophical tradition and shows the importance of Socrates for Montaigne, Nietzsche, and Foucault. Why does each of these philosophers - each fundamentally concerned with his own originality - return to Socrates as a model? The answer lies in the irony that characterizes the Socrates we know from the Platonic dialogues. Socratic irony creates a mask that prevents a view of what lies behind.How Socrates led the life he did, what enabled or inspired him, is never made evident. No tenets are proposed. Socrates remains a silent and ambiguous character, forcing readers to come to their own conclusions about the art of life. This, Nehamas shows, is what allowed Montaigne, Nietzsche, and Foucault to return to Socrates as a model without thereby compelling them to imitate him. This highly readable, erudite study argues for the importance of the tradition within Western philosophy that is best described as 'the art of living' and casts Montaigne, Nietzsche, and Foucault as the three major modern representatives of this tradition. Full of original ideas and challenging associations, this work will offer new ways of thinking about the philosophers Nehamas discusses and about the discipline of philosophy itself.

With this classic book, Sir Ronald Syme became the first historian of the twentieth century to place Sallust - whom Tacitus called the most brilliant Roman historian - in his social, political, and literary context. Scholars had considered Sallust to be a mere political hack or pamphleteer, but Syme's text makes important connections between the politics of the Republic and the literary achievement of the author to show Sallust as a historian unbiased by partisanship. In a new foreword, Ronald Mellor delivers one of the most thorough biographical essays of Sir Ronald Syme in English. He both places the book in the context of Syme's other works and details the progression of Sallustian studies since and as a result of Syme's work.

In this philosophy classic, which was first published in 1951, E.R. Dodds takes on the traditional view of Greek culture as a triumph of rationalism. Using the analytical tools of modern anthropology and psychology, Dodds asks, 'Why should we attribute to the ancient Greeks an immunity from 'primitive' modes of thought which we do not find in any society open to our direct observation?'. Praised by reviewers as "an event in modern Greek scholarship" and "a book which it would be difficult to over-praise", "The Greeks and the Irrational" was Volume 25 of the "Sather Classical Lectures" series.

In the first half of the fifth century, the Latin-speaking part of the Roman Empire suffered vast losses of territory to barbarian invaders. But in the Greek-speaking half of the Eastern Mediterranean, with its capital at Constantinople, there was a stable and successful system, using Latin as its official language, but communicating with its subjects in Greek. This book takes an inside look at how this system worked in the long reign of the pious Christian Emperor Theodosius II (408-50), and analyzes its largely successful defense of its frontiers, its internal coherence, and its relations with its subjects, with a flow of demands and suggestions traveling up the hierarchy to the Emperor, and a long series of laws, often set out in elaborately self-justificatory detail, addressed by the Emperor, through his officials, to the people. Above all, this book focuses on the Imperial mission to promote the unity of the Church, the State's involvement in intensely-debated doctrinal questions, and the calling by the Emperor of two major Church Councils at Ephesus, in 431 and 449.Between the Law codes and the acts of the Church Councils, the material illustrating the working of government and the involvement of State and church, is incomparably richer, more detailed, and more vivid than for any previous period.

We tend to suppose that the ancient Greeks had primitive ideas of the self, of responsibility, freedom, and shame, and that now humanity has advanced from these to a more refined moral consciousness. Bernard Williams' original and radical book questions this picture of Western history. While we are in many ways different from the Greeks, Williams claims that the differences are not to be traced to a shift in these basic conceptions of ethical life. We are more like the ancients than we are prepared to acknowledge, and only when this is understood can we properly grasp our most important differences from them, such as our rejection of slavery. The author is a philosopher, but much of his book is directed to writers such as Homer and the tragedians, whom he discusses as poets and not just as materials for philosophy. At the center of his study is the question of how we can understand Greek tragedy at all, when its world is so far from ours. Williams explains how it is that when the ancients speak, they do not merely tell us about themselves, but about ourselves. In a new foreword A.A. Long explores the impact of this volume in the context of Williams' stunning career.

"Homer the Preclassic" considers the development of the Homeric poems - in particular "The Iliad" and "Odyssey" - during the time when they were still part of the oral tradition. Gregory Nagy traces the evolution of rival 'Homers' and the different versions of Homeric poetry in this pretextual period, reconstructed over a time frame extending back from the sixth century BCE to the Bronze Age. Accurate in their linguistic detail and surprising in their implications, Nagy's insights conjure the Greeks' nostalgia for the imagined 'epic space' of 'Troy' and for the resonances and distortions this mythic past provided to the various Greek constituencies for whom the Homeric poems were so central and definitive.

The ancient Romans changed more than the map of the world when they conquered so much of it; they altered the way historical time itself is marked and understood. In this brilliant, erudite, and exhilarating book Denis Feeney investigates time and its contours as described by the ancient Romans, first as Rome positioned itself in relation to Greece and then as it exerted its influence as a major world power. Feeney welcomes the reader into a world where time was movable and changeable and where simply ascertaining a date required a complex and often contentious cultural narrative. In a style that is lucid, fluent, and graceful, he investigates the pertinent systems, including the Roman calendar (which is still our calendar) and its near perfect method of capturing the progress of natural time; the annual rhythm of consular government; the plotting of sacred time onto sacred space; the forging of chronological links to the past; and, above all, the experience of empire, by which the Romans meshed the city state's concept of time with those of the foreigners they encountered to establish a new worldwide web of time.Because this web of time was Greek before the Romans transformed it, the book is also a remarkable study in the cross-cultural interaction between the Greek and Roman worlds. Feeney's skillful deployment of specialist material is engaging and accessible and ranges from details of the time schemes used by Greeks and Romans to accommodate the Romans' unprecedented rise to world dominance to an edifying discussion of the fixed axis of B.C./A.D., or B.C.E./C.E., and the supposedly objective 'dates' implied. He closely examines the most important of the ancient world's time divisions, that between myth and history, and concludes by demonstrating the impact of the reformed calendar on the way the Romans conceived of time's recurrence. Feeney's achievement is nothing less than the reconstruction of the Roman conception of time, which has the additional effect of transforming the way the way the reader inhabits and experiences time.

The world is configured in ways that seem systematically hospitable to life forms, especially the human race. Is this the outcome of divine planning or simply of the laws of physics? Ancient Greeks and Romans famously disagreed on whether the cosmos was the product of design or accident. In this book, David Sedley examines this question and illuminates new historical perspectives on the pantheon of thinkers who laid the foundations of Western philosophy and science. Versions of what we call the 'creationist' option were widely favored by the major thinkers of classical antiquity, including Plato, whose ideas on the subject prepared the ground for Aristotle's celebrated teleology.But Aristotle aligned himself with the anti-creationist lobby, whose most militant members - the atomists - sought to show how a world just like ours would form inevitably by sheer accident, given only the infinity of space and matter. This stimulating study explores seven major thinkers and philosophical movements enmeshed in the debate: Anaxagoras, Empedocles, Socrates, Plato, the atomists, Aristotle, and the Stoics.

Most of the everyday writing from the ancient world - that is, informal writing not intended for a long life or wide public distribution - has perished. Reinterpreting the silences and blanks of the historical record, leading papyrologist Roger S. Bagnall convincingly argues that ordinary people - from Britain to Egypt to Afghanistan - used writing in their daily lives far more extensively than has been recognized. Marshalling new and little-known evidence, including remarkable graffiti recently discovered in Smyrna, Bagnall presents a fascinating analysis of writing in different segments of society. His book offers a new picture of literacy in the ancient world in which Aramaic rivals Greek and Latin as a great international language, and in which many other local languages develop means of written expression alongside these metropolitan tongues.

Where does the notion of free will come from? How and when did it develop, and what did that development involve? In Michael Frede's radically new account of the history of this idea, the notion of a free will emerged from powerful assumptions about the relation between divine providence, correctness of individual choice, and self-enslavement due to incorrect choice. Anchoring his discussion in Stoicism, Frede begins with Aristotle - who, he argues, had no notion of a free will - and ends with Augustine. Frede shows that Augustine, far from originating the idea (as is often claimed), derived most of his thinking about it from the Stoicism developed by Epictetus.

This book explores the emergence of Greek tragedy on the American stage from the nineteenth century to the present. Despite the gap separating the world of classical Greece from our own, Greek tragedy has provided a fertile source for some of the most innovative American theater. Helene P. Foley shows how plays like Oedipus Rex and Medea have resonated deeply with contemporary concerns and controversies--over war, slavery, race, the status of women, religion, identity, and immigration. Although Greek tragedy was often initially embraced for its melodramatic possibilities, by the twentieth century it became a vehicle not only for major developments in the history of American theater and dance, but also for exploring critical tensions in American cultural and political life. Drawing on a wide range of sources--archival, video, interviews, and reviews--Reimagining Greek Tragedy on the American Stage provides the most comprehensive treatment of the subject available.

Where does the notion of free will come from? How and when did it develop, and what did that development involve? In Michael Frede's radically new account of the history of this idea, the notion of a free will emerged from powerful assumptions about the relation between divine providence, correctness of individual choice, and self-enslavement due to incorrect choice. Anchoring his discussion in Stoicism, Frede begins with Aristotle - who, he argues, had no notion of a free will - and ends with Augustine. Frede shows that Augustine, far from originating the idea (as is often claimed), derived most of his thinking about it from the Stoicism developed by Epictetus.

Most of the everyday writing from the ancient world - that is, informal writing not intended for a long life or wide public distribution - has perished. Reinterpreting the silences and blanks of the historical record, leading papyrologist Roger S. Bagnall convincingly argues that ordinary people - from Britain to Egypt to Afghanistan - used writing in their daily lives far more extensively than has been recognized. Marshalling new and little-known evidence, including remarkable graffiti recently discovered in Smyrna, Bagnall presents a fascinating analysis of writing in different segments of society. His book offers a new picture of literacy in the ancient world in which Aramaic rivals Greek and Latin as a great international language, and in which many other local languages develop means of written expression alongside these metropolitan tongues.

What made the Romans laugh? Was ancient Rome a carnival, filled with practical jokes and hearty chuckles? Or was it a carefully regulated culture in which the uncontrollable excess of laughter was a force to fear--a world of wit, irony, and knowing smiles? How did Romans make sense of laughter? What role did it play in the world of the law courts, the imperial palace, or the spectacles of the arena? Laughter in Ancient Rome explores one of the most intriguing, but also trickiest, of historical subjects. Drawing on a wide range of Roman writing--from essays on rhetoric to a surviving Roman joke book--Mary Beard tracks down the giggles, smirks, and guffaws of the ancient Romans themselves. From ancient "monkey business" to the role of a chuckle in a culture of tyranny, she explores Roman humor from the hilarious, to the momentous, to the surprising. But she also reflects on even bigger historical questions. What kind of history of laughter can we possibly tell? Can we ever really "get" the Romans' jokes?