And the henchmen of Augustus are very recognisable figures. I have chosen this because a lot of books on Ancient Rome, my own included, generally like to tell stories that take fragments of evidence and piece them together to make a coherent narrative. But there is also a deep pleasure in looking at some of the things that we think we know about Rome, or the myths that we know are not actually true, taking the mystery to pieces and examining the works and seeing what is there.
This is what Mary Beard does in her book. Are the ideas of the Romans who wrote about it true? But how does she manage to go back so far and genuinely know that what she is revealing is right rather than what there was before? Well, you have to trust her.
Historiography - Wikipedia
It is like in any detective novel you have to trust the detective. She is such a scholarly yet wittily sceptical guide that as you read it you feel that you can trust her to lead you through the labyrinth that she is exploring and point out what is true and what is not, so by the time you get to her ultimate conclusion you are perfectly content to take her word for it. At base it is about questioning and exploring things that anyone can be guided through. That is what she does so well. She is not dumbing down but she is making accessible what is incredibly interesting.
I chose this because the great revolution in moral and ethical affairs, which the Roman Empire witnessed and which Gibbon touches on as well, very amusingly and mordantly, is the rise of Christianity.
We tend not to think of Christianity as being an expression of Roman civilisation but in so many ways it is, even though it radically transformed the empire. The first half is looking at how pagans function in the years before the reign of Constantine, and you have glimpses into the practices and very deeply held beliefs of the pagans.
And then in the second half you have the same treatment being given to Christians. It is an absolutely panoramic tour de raison of how people believed and thought, and the revolution and the convulsion that was underlying the religious life of the time. And ever since reading it I have become much more interested in the way in which the great religions such as Judaism and Islam emerged out of the world of the Roman Empire and antiquity generally.
The book I am writing at the moment is about how Islam emerged from the context of the Roman Empire and the Persian Empire. Five Books aims to keep its book recommendations and interviews up to date. If you are the interviewee and would like to update your choice of books or even just what you say about them please email us at editor fivebooks. Five Books interviews are expensive to produce. If you've enjoyed this interview, please support us by donating a small amount. We ask experts to recommend the five best books in their subject and explain their selection in an interview.
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Taught MA in Ancient Literature and Thought
Five Books participates in the Amazon Associate program and earns money from qualifying purchases. Support Us. Buy all books. Tom Holland. Save for later Kindle. Christos Chomenidis on Real Greece Books.
Massimo Pigliucci on Stoicism Books. Peter Brown on Late Antiquity Books. Judith Herrin on Byzantium Books. Toby Wilkinson on Ancient Egypt Books. Bettany Hughes on Divine Women Books. Christopher Pelling on Ancient Greece Books. Elizabeth Frood on Ancient Egypt Books. Eugene Rogan on The Arabs. Johanna Hanink on Thucydides Books. Harry Sidebottom on Ancient Rome Books. Simon Young on The Celts. Support Five Books. Discussion of possible reasons for this focus revolves around the social and political purposes of the texts, which are expressed in a material form that ensured that they could broadcast a patrimonial rhetoric through time.
These displays of identity and achievement did not simply reflect the historical events and current social realities they record; they also constituted them. Maya writing cannot easily be separated from the context of the numerous competing kingdoms in which it was practised—indeed that context seems to be the very reason why monumental writing took the form that it did.
III: Chinese Traditions Chinese Traditions: Introduction Maria Khayutina.
Classical Studies: Reference Works
Ludwig-Maximilians-University, Munich. Her research focus is on early Chinese epigraphy. This chapter compares two groups of inscriptions on ritual bronze vessels and bells from the 10th—5th centuries BC that refer to the distant past, examining how Early Chinese elites mobilized historical memory. The first group, commemorating the founders of the Zhou dynasty ca. Inscriptions in the second group, also referring to earlier rulers, post-date the 8th century and derive from various polities.
Comparison uncovers significant regional differences and temporal changes. Two late 9th century inscriptions exhibit the metropolitan practice of referring to the past in relation to royal appointments and rewards. Zhou kings targeted discourse about the First Kings in order to maintain the hierarchy among metropolitan lineages. Elites imitated kings and used memory about royal ancestors to display and enhance their own prestige. Four inscriptions, commissioned by regional rulers and elites of the 8th to early 5th centuries, show that they only partly followed the metropolitan example of referring back to the early Zhou kings.
Thus, the roots of Chinese historiography go back to discourse about status and hierarchy among the Zhou elites from the 10th century onward, whereas deepening historical perspectives and the emergence of a critical approach to the past can be connected with political changes during the 8th—5th centuries.
- The Gospel of Luke in Outline Form (The Bible in Outline Form).
- Writers Quotations on Writing and the Writing Life!
- Flowers Whisper.
University of California, Los Angeles. His most recent work addresses the history of oratory and ritual speech genres in early China. How was writing used in the presentation of such narratives, in the commemoration of settled disputes, and in the formulation of principles to guide later judgments? How did the scene of judgment—the confrontation of disputants in the presence of a judge of one kind or another—condition forms of narration and, in the case of the Chunqiu, later pedagogical practices?
How did conceptions of reciprocity in ritual propriety li relate to more abstract notions of justice? How did the roles of the shi scribe, astrologer, and only later historian relate to questions of legal judgment? The ultimate aim is to identify as completely as possible, on the basis of the opening Herodotean observations, the quasi-legal underpinnings of historical activity in classical Greece and China, and in this way to establish a basis for further comparisons.
The pre-imperial Chinese inhabited a universal space, but for centuries their feudal states did not feel bound to a universal chronology. Each maintained its own. The Qin empire imposed a single, central chronology to match its sole legitimate title to power, an example followed by its successor, the Han. Late in the first century BC, the relationship of official historians to centres of power, whether feudal or imperial, received a firm definition in the first imperial bibliography, which viewed and classified their work as canonical.
The tradition of standard dynastic histories that developed later took a bureaucratic form in which all institutions, including chronology, reflected the legitimacy of the dynasty in question. Those simple values were disturbed at times when central power collapsed and dispersed among regional polities. Bibliographers, striving to maintain order and structure in written culture, moved imperial historiography outside the standard canonical class. Historians had to decide where among rival regional powers legitimacy was presumed to lie. When they chose to present a chronological narrative, that meant choosing which chronology to sanction.
This chapter looks at particular examples to study what choices they made and what circumstances drove those choices.
It also pinpoints three documents that illustrate the growing ironical distance between historians and their subject-matter. IV: Biblical Traditions Biblical Traditions: Introduction Laura Feldt. University of Southern Denmark. Her primary research areas are religion in ancient Mesopotamia, the Hebrew Bible, and ancient Christianity.
Peter Machinist. Harvard University.
- Whispering Quail and the Lost Ankh Ring;
- What Are You? (Unity Classic Library Series).
- Mary Beard: why ancient Rome matters to the modern world | Books | The Guardian?
- Harm to Self (Moral Limits of the Criminal Law).
- Fields of Study.
His work lies in the intellectual and cultural history of the ancient Near East, with particular attention to Israel and Mesopotamia. Chronology is often said to be the backbone of history, for without it the understanding of continuity and change, the foundations of an historical perspective, is impossible.