Needless to say, the critics were wrong, and to date more than 60,000 copies of the book have been sold. Hart believed that in the intervening years the influence of some of his original selections had grown or lessened and that new names loomed large on the world stage. Thus, the publications of this revised and updated edition of The 100.As before, Hart's yardstick is influence: not the greatest people, but the most influential, the people who swayed the destinies of millions of human beings, determined the rise and fall of civilizations, changed the course of history. With incisive biographies, Hart describes their careers and contributions. Explaining his ratings, he presents a new perspective on history, gathering together the vital facts about the world's greatest religious and political leaders, inventors, writers, philosophers, explorers, artists, and innovators--from Asoka to Zoroaster. Most of the biographies are accompanied by photographs or sketches. Hart's selections may be surprising to some. Neither Jesus nor Marx, but Muhammad, is designated as the most influential person in human history. The writer's arguments may challenge and perhaps convince readers, but whether or not they agree with him, his manner of ranking is both informative and entertaining. The 100, revised and updated, is truly a monumental work. It promises to be just as controversial, just as thought-provoking, and just as successful as its predecessor--a perfect addition to any history or philosophy reference section.

    Catlos rewrites the history of Islamic Spain from the ground up, evoking the cultural splendor of al-Andalus, while offering an authoritative new interpretation of the forces that shaped it.Prior accounts have portrayed Islamic Spain as a paradise of enlightened tolerance or the site where civilizations clashed. Catlos taps a wide array of primary sources to paint a more complex portrait, showing how Muslims, Christians, and Jews together built a sophisticated civilization that transformed the Western world, even as they waged relentless war against each other and their coreligionists. Religion was often the language of conflict, but seldom its cause--a lesson we would do well to learn in our own time.

    Yates traces the art of memory from its treatment by Greek orators, through its Gothic transformations in the Middle Ages, to the occult forms it took in the Renaissance, and finally to its use in the seventeenth century. This book, the first to relate the art of memory to the history of culture as a whole, was revolutionary when it first appeared and continues to mesmerize readers with its lucid and revelatory insights.

    Robert Ferguson's new interpretation of the Viking Age, whilst rejecting the cliches aims to return some of the violence to the mix. He argues that the Viking raids were qualitatively different than anything that had gone before precisely because of this violence, and his largely narrative account gives plentiful details of battles and conquest alongside evidence for their more peaceful activities. The thread which runs through the account though is the confrontation between a Heathen Scandinavia and the Christian kingdoms to its south and west, and the processes whereby the Viking kingdoms came to be Christianised.

    Europe, which in the Dark Ages became converted to Judaism. Khazaria was finally wiped out by the forces of Genghis Khan, but evidence indicates that the Khazars themselves migrated to Poland & formed the cradle of Western Jewry. To the general reader the Khazars, who flourished from the 7th to 11th century, may seem remote today. Yet they have a close & unexpected bearing on our world, which emerges as Koestler recounts the fascinating history of the ancient Khazar Empire. At about the time that Charlemagne was Emperor in the West. The Khazars' sway extended from the Black Sea to the Caspian, from the Caucasus to the Volga. They were instrumental in stopping the Muslim onslaught against Byzantium, the eastern jaw of the gigantic pincer movement that in the West swept across N. Africa & into Spain. Thereafter the Khazars found themselves in a precarious position between the two major world powers: the Eastern Roman Empire in Byzantium & the triumphant followers of Mohammed. As Koestler points out, the Khazars were the 3rd World of their day. They chose a surprising method of resisting both the Western pressure to become Christian & the Eastern to adopt Islam. Rejecting both, they converted to Judaism. Koestler speculates about the ultimate faith of the Khazars & their impact on the racial composition & social heritage of modern Jewry. He produces a large body of meticulously detailed research.

    His death at the age of thirty-two spelled the end of that unity.The story of Alexander's conquest of the Persian empire is known to many readers, but the dramatic and consequential saga of the empire's collapse remains virtually untold. It is a tale of loss that begins with the greatest loss of all, the death of the Macedonian king who had held the empire together. With his demise, it was as if the sun had disappeared from the solar system, as if planets and moons began to spin crazily in new directions, crashing into one another with unimaginable force.Alexander bequeathed his power, legend has it, 'to the strongest,' leaving behind a mentally damaged half brother and a posthumously born son as his only heirs. In a strange compromise, both figures, Philip III and Alexander IV, were elevated to the kingship, quickly becoming prizes, pawns, fought over by a half-dozen Macedonian generals. Each successor could confer legitimacy on whichever general controlled him.At the book's center is the monarch's most vigorous defender; Alexander's former Greek secretary, now transformed into a general himself. He was a man both fascinating and entertaining, a man full of tricks and connivances, like the enthroned ghost of Alexander that gives the book its title, and becomes the determining factor in the precarious fortunes of the royal family.James Romm, brilliant classicist and storyteller, tells the galvanizing saga of the men who followed Alexander and found themselves incapable of preserving his empire. The result was the undoing of a world, formerly united in a single empire, now ripped apart into a nightmare of warring nation-states struggling for domination, the template of our own times.

    In Battling the Gods, Tim Whitmarsh journeys into the ancient Mediterranean, a world almost unimaginably different from our own, to recover the stories and voices of those who first refused the divinities.Homer’s epic poems of human striving, journeying, and passion were ancient Greece’s only “sacred texts,” but no ancient Greek thought twice about questioning or mocking his stories of the gods. Priests were functionaries rather than sources of moral or cosmological wisdom. The absence of centralized religious authority made for an extraordinary variety of perspectives on sacred matters, from the devotional to the atheos, or “godless.” Whitmarsh explores this kaleidoscopic range of ideas about the gods, focusing on the colorful individuals who challenged their existence. Among these were some of the greatest ancient poets and philosophers and writers, as well as the less well known: Diagoras of Melos, perhaps the first self-professed atheist; Democritus, the first materialist; Socrates, executed for rejecting the gods of the Athenian state; Epicurus and his followers, who thought gods could not intervene in human affairs; the brilliantly mischievous satirist Lucian of Samosata.Before the revolutions of late antiquity, which saw the scriptural religions of Christianity and Islam enforced by imperial might, there were few constraints on belief. Everything changed, however, in the millennium between the appearance of the Homeric poems and Christianity’s establishment as Rome’s state religion in the fourth century AD. As successive Greco-Roman empires grew in size and complexity, and power was increasingly concentrated in central capitals, states sought to impose collective religious adherence, first to cults devoted to individual rulers, and ultimately to monotheism. In this new world, there was no room for outright disbelief: the label “atheist” was used now to demonize anyone who merely disagreed with the orthodoxy—and so it would remain for centuries.As the twenty-first century shapes up into a time of mass information, but also, paradoxically, of collective amnesia concerning the tangled histories of religions, Whitmarsh provides a bracing antidote to our assumptions about the roots of freethinking. By shining a light on atheism’s first thousand years, Battling the Gods offers a timely reminder that nonbelief has a wealth of tradition of its own, and, indeed, its own heroes. From the Hardcover edition.

    It accommodates four of our five senses, encases the brain, and boasts the most expressive set of muscles in the body. It is our most distinctive attribute and connects our inner selves to the outer world. Yet there is a dark side to the head’s preeminence, one that has, in the course of human history, manifested itself in everything from decapitation to headhunting. So explains anthropologist Frances Larson in this fascinating history of decapitated human heads. From the Western collectors whose demand for shrunken heads spurred massacres to Second World War soldiers who sent the remains of the Japanese home to their girlfriends, from Madame Tussaud modeling the guillotined head of Robespierre to Damien Hirst photographing decapitated heads in city morgues,from grave-robbing phrenologists to skull-obsessed scientists, Larson explores our macabre fixation with severed heads.

    Violence in the Middle Ages, however, functioned differently, according to David Nirenberg. In this provocative book, he focuses on specific attacks against minorities in fourteenth-century France and the Crown of Aragon (Aragon, Catalonia, and Valencia). He argues that these attacks--ranging from massacres to verbal assaults against Jews, Muslims, lepers, and prostitutes--were often perpetrated not by irrational masses laboring under inherited ideologies and prejudices, but by groups that manipulated and reshaped the available discourses on minorities. Nirenberg shows that their use of violence expressed complex beliefs about topics as diverse as divine history, kinship, sex, money, and disease, and that their actions were frequently contested by competing groups within their own society.Nirenberg's readings of archival and literary sources demonstrates how violence set the terms and limits of coexistence for medieval minorities. The particular and contingent nature of this coexistence is underscored by the book's juxtapositions--some systematic (for example, that of the Crown of Aragon with France, Jew with Muslim, medieval with modern), and some suggestive (such as African ritual rebellion with Catalan riots). Throughout, the book questions the applicability of dichotomies like tolerance versus intolerance to the Middle Ages, and suggests the limitations of those analyses that look for the origins of modern European persecutory violence in the medieval past.

    Lewis' The Discarded Image paints a lucid picture of the medieval world view, as historical and cultural background to the literature of the Middle Ages and Renaissance. It describes the image discarded by later ages as the medieval synthesis itself, the whole organization of their theology, science and history into a single, complex, harmonious mental model of the universe. This, Lewis' last book, was hailed as the final memorial to the work of a great scholar and teacher and a wise and noble mind.

    When the apprentices of a Paris printing shop in the 1730's held a series of mock trials and then hanged all the cats they could lay their hands on, why did they find it so hilariously funny that they choked with laughter when they reenacted it in pantomime some twenty times? Why in the 18th century version of "Little Red Riding Hood" did the wolf eat the child at the end? What did the anonymous townsman of Montpelier have in mind when he kept an exhaustive dossier on all the activities of his native city? These are some of the provocative questions Robert Darnton attempts to answer in this dazzling series of essays that probe the ways of thought in what we like to call "The Age of Enlightenment."

    This landmark study of Western thought takes a fresh look at the writings of the great thinkers of classic philosophy and questions many pieces of conventional wisdom. The book invites comparison with Bertrand Russell's monumental History of Western Philosophy, "but Gottlieb's book is less idiosyncratic and based on more recent scholarship" (Colin McGinn, Los Angeles Times). A New York Times Notable Book, a Los Angeles Times Best Book, and a Times Literary Supplement Best Book of 2001.

    When Jacquest Fournier, Bishop of Pamiers, launched an elaborate Inquisition to stamp them out, the peasants & shepherds he interrogated revealed, along with their position on official Catholicism, many details of their everyday life. Basing his absorbing study on these vivid, carefully recorded statements of peasants who lived more than 600 years ago--Pierre Clergue, the powerful village priest & shameless womanizer is even heard explaining his techniques of seduction--eminent historian Le Roy Ladurie reconstructs the economy & social structure of the community & probes the most intimate aspects of medieval life: love & marriage, gestures & emotions, conversations & gossip, clans & factions, crime & violence, concepts of time & space, attitudes to the past, animals, magic & folklore, death & beliefs about the other world.

    Still a basic and indespensible account of the Palestinian question, updated to include the most recent developments in the Middle East- from the intifada to the Gulf war to the historic peace conference in Madrid.

    But what if the First Crusade s real catalyst lay far to the east of Rome? In this groundbreaking book, countering nearly a millennium of scholarship, Peter Frankopan reveals the untold history of the First Crusade.Nearly all historians of the First Crusade focus on the papacy and its willing warriors in the West, along with innumerable popular tales of bravery, tragedy, and resilience. In sharp contrast, Frankopan examines events from the East, in particular from Constantinople, seat of the Christian Byzantine Empire. The result is revelatory. The true instigator of the First Crusade, we see, was the Emperor Alexios I Komnenos, who in 1095, with his realm under siege from the Turks and on the point of collapse, begged the pope for military support.Basing his account on long-ignored eastern sources, Frankopan also gives a provocative and highly original explanation of the world-changing events that followed the First Crusade. The Vatican s victory cemented papal power, while Constantinople, the heart of the still-vital Byzantine Empire, never recovered. As a result, both Alexios and Byzantium were consigned to the margins of history. From Frankopan s revolutionary work, we gain a more faithful understanding of the way the taking of Jerusalem set the stage for western Europe s dominance up to the present day and shaped the modern world."