From an intensive study of the Moses legend, Freud comes to the startling conclusion that Moses himself was an Egyptian who brought from his native country the religion he gave to the Jews. He accepts the hypothesis that Moses was murdered in the wilderness, but that his memory was cherished by the people & that his religious doctrine ultimately triumphed. Freud develops his general theory of monotheism, which enables him to throw light on the development of Judaism & Christianity.

    Though much debated, its position as the basic textbook on women's history in Greece and Rome has hardly been challenged."--Mary Beard, Times Literary Supplement. Illustrations.

    A preeminent scholar, writer, and teacher, he has had a profound influence on millions of people. To him, mythology was the "song of the universe, the music of the spheres." With Bill Moyers, one of America's most prominent journalists, as his thoughtful and engaging interviewer, The Power Of Myth touches on subjects from modern marriage to virgin births, from Jesus to John Lennon, offering a brilliant combination of intelligence and wit.

    It contains: -Introduction -Latin text with same/facing page -Vocabulary notes -Grammatical commentary -Full vocabulary -Historical commentary -Index of place names and persons The Res Gestae reveals as much about Augustus and his accomplishments through what it omits as what it contains. This edition allows students rare access to non-literary historical Latin, to the "queen" of Latin inscriptions: the accomplishments of the emperor Augustus, as he sought to have them presented.

    It is a collection of religious and philosophic texts gathered and translated into Coptic by fourth-century Gnostic Christians and translated into English by dozens of highly reputable experts. First published in 1978, this is the revised 1988 edition supported by illuminating introductions to each document. The library itself is a diverse collection of texts that the Gnostics considered to be related to their heretical philosophy in some way. There are 45 separate titles, including a Coptic translation from the Greek of two well-known works: the Gospel of Thomas, attributed to Jesus' brother Judas, and Plato's Republic. The word gnosis is defined as "the immediate knowledge of spiritual truth." This doomed radical sect believed in being here now--withdrawing from the contamination of society and materiality--and that heaven is an internal state, not some place above the clouds. That this collection has resurfaced at this historical juncture is more than likely no coincidence.--P. Randall Cohan

    Written more than two thousand years ago, the Tao Teh Ching, or -The Classic of the Way and Its Virtue, - is one of the true classics of the world of spiritual literature. Traditionally attributed to the legendary -Old Master, - Lao Tzu, the Tao Teh Ching teaches that the qualities of the enlightened sage or ideal ruler are identical with those of the perfected individual. Today, Lao Tzu's words are as useful in mastering the arts of leadership in business and politics as they are in developing a sense of balance and harmony in everyday life. To follow the Tao or Way of all things and realize their true nature is to embody humility, spontaneity, and generosity. John C. H. Wu has done a remarkable job of rendering this subtle text into English while retaining the freshness and depth of the original. A jurist and scholar, Dr. Wu was a recognized authority on Taoism and the translator of several Taoist and Zen texts and of Chinese poetry. This book is part of the Shambhala Pocket Library series. The Shambhala Pocket Library is a collection of short, portable teachings from notable figures across religious traditions and classic texts. The covers in this series are rendered by Colorado artist Robert Spellman. The books in this collection distill the wisdom and heart of the work Shambhala Publications has published over 50 years into a compact format that is collectible, reader-friendly, and applicable to everyday life.

    Eliade traces manifestations of the sacred from primitive to modern times in terms of space, time, nature, and the cosmos. In doing so he shows how the total human experience of the religious man compares with that of the nonreligious. This book of great originality and scholarship serves as an excellent introduction to the history of religion, but its perspective also encompasses philosophical anthropology, phenomenology, and psychology. It will appeal to anyone seeking to discover the potential dimensions of human existence.

    Chesterton starts with in this classic exploration of human history. Responding to the evolutionary materialism of his contemporary (and antagonist) H.G. Wells, Chesterton in this work affirms human uniqueness and the unique message of the Christian faith. Writing in a time when social Darwinism was rampant, Chesterton instead argued that the idea that society has been steadily progressing from a state of primitivism and barbarity towards civilization is simply and flatly inaccurate. "Barbarism and civilization were not successive stages in the progress of the world," he affirms, with arguments drawn from the histories of both Egypt and Babylon. As always with Chesterton, there is in this analysis something (as he said of Blake) "very plain and emphatic." He sees in Christianity a rare blending of philosophy and mythology, or reason and story, which satisfies both the mind and the heart. On both levels it rings true. As he puts it, "in answer to the historical query of why it was accepted, and is accepted, I answer for millions of others in my reply; because it fits the lock; because it is like life." Here, as so often in Chesterton, we sense a lived, awakened faith. All that he writes derives from a keen intellect guided by the heart's own knowledge.

    Psychology is the only branch of learning in which I am particularly versed. To the psychologist the religious propensities of man must be at least as interesting as any other of the facts pertaining to his mental constitution. It would seem, therefore, as a psychologist, the natural thing for me would be to invite you to a descriptive survey of those religious propensities." When William James went to the University of Edinburgh in 1901 to deliver a series of lectures on "natural religion," he defined religion as "the feelings, acts, and experiences of individual men in their solitude, so far as they apprehend themselves to stand in relation to whatever they may consider the divine." Considering religion, then, not as it is defined by--or takes place in--the churches, but as it is felt in everyday life, he undertook a project that, upon completion, stands not only as one of the most important texts on psychology ever written, not only as a vitally serious contemplation of spirituality, but for many critics one of the best works of nonfiction written in the 20th century. Reading The Varieties of Religious Experience, it is easy to see why. Applying his analytic clarity to religious accounts from a variety of sources, James elaborates a pluralistic framework in which "the divine can mean no single quality, it must mean a group of qualities, by being champions of which in alternation, different men may all find worthy missions." It's an intellectual call for serious religious tolerance--indeed, respect--the vitality of which has not diminished through the subsequent decades.

    The myths and legends of the ancient worlds, from Greece, Rome and Egypt to the Norse and Celtic lands, through Persia and India to China and the Far East, the Ultimate Encyclopedia of Mythology is a comprehensive A to Z of the classic stories of gods and goddesses, heroes and mythical beasts, wizards and warriors.

    Long celebrated as a pathbreaking achievement in the social history of the ancient world, M.I. Finley's brilliant study remains, as classicist Bernard Knox notes in his introduction to this new edition, "as indispensable to the professional as it is accessible to the general reader"--a fundamental companion for students of Homer and Homeric Greece.

    After the murder of her daughter Iphegenia by her husband Agamemnon, Klytaimestra exacts a mother’s revenge, murdering Agamemnon and his mistress, Kassandra. Displeased with Klytaimestra’s actions, Apollo calls on her son, Orestes, to avenge his father’s death with the help of his sister Elektra. In the end, Orestes, driven mad by the Furies for his bloody betrayal of family, and Elektra are condemned to death by the people of Argos, and must justify their actions—signaling a call to change in society, a shift from the capricious governing of the gods to the rule of manmade law.Carson’s accomplished rendering combines elements of contemporary vernacular with the traditional structures and rhetoric of Greek tragedy, opening up the plays to a modern audience. In addition to its accessibility, the wit and dazzling morbidity of her prose sheds new light on the saga for scholars. Anne Carson’s Oresteia is a watershed translation, a death-dance of vengeance and passion not to be missed.

    One of the great classics of world literature, it has inspired such diverse thinkers as Henry David Thoreau, Mahatma Gandhi, and T.S. Eliot; most recently, it formed the core of Peter Brook's celebrated production of the Mahabharata.

    A highly readable and beautifully illustrated re-telling of the most famous stories from Greek mythology.

    Volume 1 was published in 1776, going thru six printings; 2-3 in 1781; 4-6 in 1788-89. It was a major literary achievement of the 18th century, adopted as a model for the methodologies of historians.The books cover the Roman Empire after Marcus Aurelius, from 180 to 1590. They take as their material the behavior & decisions that led to the eventual fall of the Empire in East & West, offering explanations.Gibbon is called the 1st modern historian of ancient Rome. By virtue of its mostly objective approach & accurate use of reference material, his work was adopted as a model for the methodologies of 19-20th century historians. His pessimism & detached irony was common to the historical genre of his era. Although he published other books, Gibbon devoted much of his life (1772-89) to this one work. His Memoirs of My Life & Writings is devoted largely to his reflections on how the book virtually became his life. He compared the publication of each succeeding volume to a newborn.Gibbon offers an explanation for why the Roman Empire fell, a task difficult because of few comprehensive written sources, tho he wasn't the only historian to tackle the subject. Most of his ideas are taken from what few relevant records were available: those of Roman moralists of the 4-5th centuries. According to Gibbon, the Empire succumbed to barbarian invasions because of lost of civic virtue. They'd become weak, outsourcing defence to barbarian mercenaries, who became so numerous & ingrained that they took over. Romans had become effeminate, incapable of tough military lifestyles. In addition, Christianity created belief that a better life existed after death, fostering indifference to the present, sapping patriotism. Its comparative pacifism tended to hamper martial spirit. Lastly, like other Enlightenment thinkers, he held in contempt the Middle Ages as a priest-ridden, superstitious, dark age. It wasn't until his age of reason that history could progress.