It is a stunning pictorial map of the World Beat and a dazzling companion to "Drumming at the Edge of Magic." The wisdom of thinkers such as Tsao-Tzu and Joseph Campbell mingle with the recorded thoughts of a Siberian villager and a Cheyenne shaman to provide a fascinating accompaniment.

    In six hundred years, the Celts had produced some of the finest artistic and scientific masterpieces of the ancient world. In 58 BC, Julius Caesar marched over the Alps, bringing slavery and genocide to western Europe. Within eight years the Celts of what is now France were utterly annihilated, and in another hundred years the Romans had overrun Britain. It is astonishing how little remains of this great civilization. While planning a bicycling trip along the Heraklean Way, the ancient route from Portugal to the Alps, Graham Robb discovered a door to that forgotten world--a beautiful and precise pattern of towns and holy places based on astronomical and geometrical measurements: this was the three-dimensional "Middle Earth" of the Celts. As coordinates and coincidences revealed themselves across the continent, a map of the Celtic world emerged as a miraculously preserved archival document.Robb--"one of the more unusual and appealing historians currently striding the planet" (New York Times)--here reveals the ancient secrets of the Celts, demonstrates the lasting influence of Druid science, and recharts the exploration of the world and the spread of Christianity. A pioneering history grounded in a real-life historical treasure hunt, The Discovery of Middle Earth offers nothing less than an entirely new understanding of the birth of modern Europe.

    Under her, women's roles were far more prominent than in patriarchal Judeo-Christian cultures. Stone describes this ancient system and, with its disintegration, the decline in women's status. Index, maps and illustrations.

    Using as a frame of reference The Tale of Genji and other major literary works from Japan's Heian period, Morris recreates an era when woman set the cultural tone. Focusing on the world of the emperor's court-the world so admired by Virginia Woolf and others-he describes the politics, society, religious life, and superstitions of the times, providing detailed portrayals of the daily life of courtiers, the cult of beauty they espoused, and the intricate relations between the men and women of this milieu.

    Later generations further developed these initial insights, but we have never grown beyond them. Rabbinic Judaism, Christianity, and Islam, for example, were all secondary flowerings of the original Israelite vision. Now, in The Great Transformation, Karen Armstrong reveals how the sages of this pivotal "Axial Age" can speak clearly and helpfully to the violence and desperation that we experience in our own times. Armstrong traces the development of the Axial Age chronologically, examining the contributions of such figures as the Buddha, Socrates, Confucius, Jeremiah, Ezekiel, the mystics of the Upanishads, Mencius, and Euripides. All of the Axial Age faiths began in principled and visceral recoil from the unprecedented violence of their time. Despite some differences of emphasis, there was a remarkable consensus in their call for an abandonment of selfishness and a spirituality of compassion. With regard to dealing with fear, despair, hatred, rage, and violence, the Axial sages gave their people and give us, Armstrong says, two important pieces of advice: first there must be personal responsibility and self-criticism, and it must be followed by practical, effective action. In her introduction and concluding chapter, Armstrong urges us to consider how these spiritualities challenge the way we are religious today. In our various institutions, we sometimes seem to be attempting to create exactly the kind of religion that Axial sages and prophets had hoped to eliminate. We often equate faith with doctrinal conformity, but the traditions of the Axial Age were not about dogma. All insisted on the primacy of compassion even in the midst of suffering. In each Axial Age case, a disciplined revulsion from violence and hatred proved to be the major catalyst of spiritual change.

    Instead of regarding Egyptian mythology and legend as unique, "classic" and inviolate, as did many Egyptologists, Spence saw Egyptian religious thought as part of world mythology, rooted in primitive conceptions common to mankind as a whole and related to those of many other cultures. In supporting this thesis, Spence offers an immensely erudite in-depth survey of the broad spectrum of Egyptian gods and goddesses, cults, and beliefs, as well as a concise review of Egyptian history, manners, customs, and archaeology.Animism, totemism, fetishism, creation myths, and other aspects of early religious beliefs are explored in an introductory chapter. The author then goes on to discuss the Egyptian priesthood, mysteries and temples, the cult of Osiris; Ra the Sun-God, Anubis, Horus, Thoth, and numerous other deities; the Book of the Dead, the birth of Hatshepsut, sacred trees, alchemy, the festival of Bast, Egyptian art, magic, and amulets, legends; and a host of other topics.Enhanced with over 50 photographs and illustrations, this book belongs in the library of any student of ancient Egypt or of early man's attempts, through mythology and legend, to give order, meaning, and purpose to his world.

    In a time when women could not vote, hold public office, or teach outside the home, the charismatic Hutchinson wielded remarkable political power. Her unconventional ideas had attracted a following of prominent citizens eager for social reform. Hutchinson defended herself brilliantly, but the judges, faced with a perceived threat to public order, banished her for behaving in a manner "not comely for [her] sex."Until now, Hutchinson has been a polarizing figure in American history and letters, attracting either disdain or exaltation. Nathaniel Hawthorne, who was haunted by the "sainted" Hutchinson, used her as a model for Hester Prynne in The Scarlet Letter. Much of the praise for her, however, is muted by a wish to domesticate the heroine: the bronze statue of Hutchinson at the Massachusetts State House depicts a prayerful mother -- eyes raised to heaven, a child at her side -- rather than a woman of power standing alone before humanity and God. Her detractors, starting with her neighbor John Winthrop, first governor of Massachusetts, referred to her as "the instrument of Satan," the new Eve, the "disturber of Israel," a witch, "more bold than a man," and Jezebel -- the ancient Israeli queen who, on account of her tremendous political power, was "the most evil woman" in the Bible.Written by one of Hutchinson's direct descendants, American Jezebel brings both balance and perspective to Hutchinson's story. It captures this American heroine's life in all its complexity, presenting her not as a religious fanatic, a cardboard feminist, or a raging crank-as some have portrayed her-but as a flesh-and-blood wife, mother, theologian, and political leader.Opening in a colonial courtroom, American Jezebel moves back in time to Hutchinson's childhood in Elizabethan England, exploring intimate details of her marriage and family life. The book narrates her dramatic expulsion from Massachusetts, after which her judges, still threatened by her challenges, promptly built Harvard College to enforce religious and social orthodoxies -- making her midwife to the nation's first college. In exile, she settled Rhode Island (which later merged with Roger Williams's Providence Plantation), becoming the only woman ever to co-found an American colony.The seeds of the American struggle for women's and human rights can be found in the story of this one woman's courageous life. American Jezebel illuminates the origins of our modern concepts of religious freedom, equal rights, and free speech, and showcases an extraordinary woman whose achievements are astonishing by the standards of any era.

    With photographs and architectural plans never before published, paired with comments in the very voices of those who witnessed the event, those who struggled in its shadow for days and months after, and those who have dedicated the years since to rebuilding a place of hope and meditation at Ground Zero, this book will stand apart from all the rest on the tenth anniversary of that world-changing event.  Heavily illustrated and elegantly designed, the book recalls the excitement and symbolism of the Twin Towers, the horror and chaos of the attack of 9/11, the fierce devotion and exhaustion as rescue of living victims became recovery of remains. But it also carries on from that date in history to tell the inside story of the long, complex, and sometimes contentious efforts to turn eight acres of Downtown Manhattan into a lasting memorial to those lost in New York, Pennsylvania, and at the Pentagon. A solemn reminder, a historic keepsake, and a fascinating read, this is the official book published by and about the National September 11 Memorial, created by those who have been working for years to honor those who died that day. A special fold-out lists all the names of the victims, making the book itself an enduring memorial to those who died on September 11.

    But very few people could say just how its seemingly disparate jumble of writings — stories, letters, poems, collections of laws, religious visions — got there. Filling this knowledge gap, How the Bible Was Built clearly tells the story of how the Bible came to be. Penned by Charles Merrill Smith in response to his teenage granddaughter’s questions, the manuscript was discovered after Smith’s death and has been reworked by his friend James Bennett for a wider audience. Free of theological or sectarian slant, this little volume provides a concise, factual overview of the Bible’s construction throughout history, outlining how its various books were written and collected and later canonized and translated. Written in an easy conversational style and enhanced by two helpful appendixes (of biblical terms and dates), How the Bible Was Built will give a more informed understanding of the Bible to people of virtually any reading level and any religious persuasion. Did you know?The word “Bible” comes from biblion, a Greek word meaning “papyrus scroll.”It took several thousand years to construct the Bible.The book we call Deuteronomy was discovered hidden away in a dark corner during the reconstruction of the temple under King Josiah.The Apocrypha contains some of the earliest “detective” stories on record.Church councils had many disagreements about which books ought to be authoritative (a book called the Shepherd of Hermas almost made the cut; the book of Revelation almost didn’t).A heretic helped form the canon.Debate over the canon didn’t really end until the Protestant Reformation and the use of the printing press.

    From choices about careers to roles in local churches to relationship dynamics, this belief shapes the everyday lives of evangelical women. Yet biblical womanhood isn't biblical, says Baylor University historian Beth Allison Barr. It arose from a series of clearly definable historical moments.This book moves the conversation about biblical womanhood beyond Greek grammar and into the realm of church history--ancient, medieval, and modern--to show that this belief is not divinely ordained but a product of human civilization that continues to creep into the church. Barr's historical insights provide context for contemporary teachings about women's roles in the church and help move the conversation forward.Interweaving her story as a Baptist pastor's wife, Barr sheds light on the #ChurchToo movement and abuse scandals in Southern Baptist circles and the broader evangelical world, helping readers understand why biblical womanhood is more about human power structures than the message of Christ.

    On the way John Moschos and his pupil Sophronius the Sophist stayed in caves, monasteries, and remote hermitages, collecting the wisdom of the stylites and the desert fathers before their fragile world finally shattered under the great eruption of Islam. More than a thousand years later, using Moschos's writings as his guide, William Dalrymple sets off to retrace their footsteps and composes an evensong for a dying civilization --Kirkus Reviews, starred review

    Challenging the commonly held assumption that the “moral majority” backed Donald Trump for purely pragmatic reasons, Du Mez reveals that Donald Trump in fact represents the fulfillment, rather than the betrayal, of white evangelicals’ most deeply held values.Jesus and John Wayne is a sweeping account of the last seventy-five years of white evangelicalism, showing how American evangelicals have worked for decades to replace the Jesus of the Gospels with an idol of rugged masculinity and Christian nationalism, or in the words of one modern chaplain, with “a spiritual badass.” As Du Mez explains, the key to understanding this transformation is to recognize the role of culture in modern American evangelicalism. Many of today’s evangelicals may not be theologically astute, but they know their VeggieTales, they’ve read John Eldredge’s Wild at Heart, and they learned about purity before they learned about sex—and they have a silver ring to prove it. Evangelical books, films, music, clothing, and merchandise shape the beliefs of millions. And evangelical popular culture is teeming with muscular heroes—mythical warriors and rugged soldiers, men like Oliver North, Ronald Reagan, Mel Gibson, and the Duck Dynasty clan, who assert white masculine power in defense of “Christian America.” Chief among these evangelical legends is John Wayne, an icon of a lost time when men were uncowed by political correctness, unafraid to tell it like it was, and did what needed to be done.Trump, in other words, is hardly the first flashy celebrity to capture evangelicals’ hearts and minds, nor is he the first strongman to promise evangelicals protection and power. Indeed, the values and viewpoints at the heart of white evangelicalism today—patriarchy, authoritarian rule, aggressive foreign policy, fear of Islam, ambivalence toward #MeToo, and opposition to Black Lives Matter and the LGBTQ community—are likely to persist long after Trump leaves office.A much-needed reexamination, Jesus and John Wayne explains why evangelicals have rallied behind the least-Christian president in American history and how they have transformed their faith in the process, with enduring consequences for all of us.

    His theories, which the French press has termed "l'hypothèse girardienne," have sparked interdisciplinary, even international, controversy. In The Scapegoat, Girard applies his approach to "texts of persecution," documents that recount phenomena of collective violence from the standpoint of the persecutor--documents such as the medieval poet Guillaume de Machaut's Judgement of the King of Navarre, which blames the Jews for the Black Death and describes their mass murder.Girard compares persecution texts with myths, most notably with the myth of Oedipus, and finds strikingly similar themes and structures. Could myths regularly conceal texts of persecution? Girard's answers lies in a study of the Christian Passion, which represents the same central event, the same collective violence, found in all mythology, but which is read from the point of view of the innocent victim. The Passion text provides the model interpretation that has enabled Western culture to demystify its own violence--a demystification Girard now extends to mythology.Underlying Girard's daring textual hypothesis is a powerful theory of history and culture. Christ's rejection of all guilt breaks the mythic cycle of violence and the sacred. The scapegoat becomes the Lamb of God; "the foolish genesis of blood-stained idols and the false gods of superstition, politics, and ideologies" are revealed.

    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

    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.