But while this epic struggle forms the core of his work, Herodotus' natural curiosity frequently gives rise to colorful digressions - a description of the natural wonders of Egypt; an account of European lake-dwellers; and far-fetched accounts of dog-headed men and gold-digging ants. With its kaleidoscopic blend of fact and legend, the "Histories" offers a compelling Greek view of the world of the fifth century BC.

    The book draws a fascinating picture of the deep links between the cultures across the Mediterranean and explores the ways in which these civilizations continue to be influential to this day. Beginning with the emergence of the earliest Egyptian civilization around 3500 BC, Charles Freeman follows the history of the Mediterranean over a span of four millennia to AD 600, beyond the fall of the Roman empire in the West to the emergence of the Byzantine empire in the East. The author examines the art, architecture, philosophy, literature, and religious practices of each culture, set against its social, political, and economic background. Especially striking are the readable and stimulating profiles of key individuals throughout the ancient world, covering persons like Homer, Horace, the Pharaoh Akhenaten, and Alexander the Great. The second edition incorporates new chapters on the ancient Mediterranean and the Ancient Near East, as well as extended coverage of Egypt. Egypt, Greece and Rome is a superb introduction for anyone seeking a better understanding of the civilizations of the ancient Mediterranean and their legacy to the West.

    Selected from Plutarch's Roman Lives, they include prominent figures who achieved fame for their pivotal roles in Roman history, such as soldierly Marcellus, eloquent Cato and cautious Fabius. Here too are vivid portraits of ambitious, hot-tempered Coriolanus; objective, principled Brutus and open-hearted Mark Anthony, who would later be brought to life by Shakespeare. In recounting the lives of these great leaders, Plutarch also explores the problems of statecraft and power and illustrates the Roman people's genius for political compromise, which led to their mastery of the ancient world.

    Byzantium: the successor of Greece and Rome, this magnificent empire bridged the ancient and modern worlds for more than a thousand years. Without Byzantium, the works of Homer and Herodotus, Plato and Aristotle, Sophocles and Aeschylus, would never have survived. Yet very few of us have any idea of the enormous debt we owe them. The story of Byzantium is a real-life adventure of electrifying ideas, high drama, colorful characters, and inspiring feats of daring. In Sailing from Byzantium, Colin Wells tells of the missionaries, mystics, philosophers, and artists who against great odds and often at peril of their own lives spread Greek ideas to the Italians, the Arabs, and the Slavs. Their heroic efforts inspired the Renaissance, the golden age of Islamic learning, and Russian Orthodox Christianity, which came complete with a new alphabet, architecture, and one of the world's greatest artistic traditions. The story's central reference point is an arcane squabble called the Hesychast controversy that pitted humanist scholars led by the brilliant, acerbic intellectual Barlaam against the powerful monks of Mount Athos led by the stern Gregory Palamas, who denounced "pagan" rationalism in favor of Christian mysticism. Within a few decades, the light of Byzantium would be extinguished forever by the invading Turks, but not before the humanists found a safe haven for Greek literature. The controversy of rationalism versus faith would continue to be argued by some of history's greatest minds. Fast-paced, compulsively readable, and filled with fascinating insights, Sailing from Byzantium is one of the great historical dramas-the gripping story of how the flame of civilization was saved and passed on.

    He did not die by sword or spear, braving all to defend home and country, but as a condemned criminal, swallowing a painless dose of poison. And yet Socrates' death in 399 BCE has figured large in our world ever since, shaping how we think about heroism and celebrity, religion and family life, state control and individual freedom, the distance of intellectual life from daily activity--many of the key coordinates of Western culture. In this book Emily Wilson analyzes the enormous and enduring power the trial and death of Socrates has exerted over the Western imagination.Beginning with the accounts of contemporaries like Aristophanes, Xenophon, and, above all, Plato, the book offers a comprehensive look at the death of Socrates as both a historical event and a controversial cultural ideal. Wilson shows how Socrates' death--more than his character, actions, or philosophical beliefs--has played an essential role in his story. She considers literary, philosophical, and artistic works--by Cicero, Erasmus, Milton, Voltaire, Hegel, and Brecht, among others--that used the death of Socrates to discuss power, politics, religion, the life of the mind, and the good life. As highly readable as it is deeply learned, her book combines vivid descriptions, critical insights, and breadth of research to explore how Socrates' death--especially his seeming ability to control it--has mattered so much, for so long, to so many different people.

    And he might have added further common features, such as clothing, foodways, and political institutions. But if the Greeks knew that they were kin, why did many of them side with the Persians against fellow Greeks, and why, more generally, is ancient Greek history so often the history of internecine wars and other forms of competition with one another? This is the question acclaimed historian Robin Waterfield sets out to explore in this magisterial history of ancient Greece. With more information, more engagingly presented, than any similar work, this is the best single-volume account of ancient Greece in more than a generation. Waterfield gives a comprehensive narrative of seven hundred years of history, from the emergence of the Greeks around 750 BCE to the Roman conquest of the last of the Greco-Macedonian kingdoms in 30 BCE. Equal weight is given to all phases of Greek history-the Archaic, Classical, and Hellenistic periods. But history is not just facts; it is also a matter of how we interpret the evidence. Without compromising the readability of the book, Waterfield incorporates the most recent scholarship by classical historians and archaeologists and asks his readers to think critically about Greek history. A brilliant, up-to-date account of ancient Greece, suitable for history buffs and university students alike, Creators, Conquerors, and Citizens presents a compelling and comprehensive story of this remarkable civilization's disunity, underlying cultural solidarity, and eventual political unification.

    A note on how to interpret the information given in an apparatus criticus is also included.

    He shows how contact with the East catalyzed the transformation of art and religion, analyzes the invention of the alphabet and the conceptual changes it brought, describes the expansions of Greece in trade and colonization, and investigates the relationship between military technology and political progress in the overthrow of aristocratic governments.

    Xenophon continues the account to 362 B.C. These years saw Athens humbled by Sparta; Sparta humbled by Athens and her former ally, Thebes; Athens ground down again by the military genius of the Theban Epaminondas, taking on both Athens and Sparta; and behind the scenes the might of Persia, intervening now on one side, now on another.Xenophon himself knew many of the protagonists and his writing is personal history as well as a chronicle of events; he vividly portrays individuals, heroic and treacherous, influencing politics and battles and leading Greece inevitably towards impotence.

    Book by Muhammad, Elijah, Elijah Muhammad

    Fustel de Coulanges' 1864 masterpiece, La Cité antique, drew upon physical evidence as well as ancient documents rather than the usual post-Classical histories. The result is a fresh, accurate, and detailed portrait of the religious, family, and civic life of Periclean Athens and Rome during the time of Cicero.This fascinating sociological account reveals the significance of kinship and the cult of the family hearth and ancestors to ancient Hellenic and Latin urban culture. It chronicles the rise of family-centered pagan belief systems, tracing their gradual decline to the spread of Christianity. Fustel cites ancient Indian and Hebrew texts as well as Greek and Roman sources. The ingenuity of his interpretations, along with his striking prose style, offer readers a vital and enduring historic survey.

    Tho the names refer to it as a unity, each name is different & so, taken together, they differentiate it. The implicit distinction between the godhead's unity & the multiplicity of the names is reflected in the names' structures themselves. Each includes a Greek prefix: hyper-, which indicates the unity of the godhead to whom names are applied. But each name is different, indicating the self-multiplication of the godhead. The result is a set of names like “over-good,” “over-being” & “over-life.” Dionysius also makes use of a 2nd, equivalent prefix: pro-. God is “pre-good” & “pre-being,” meaning it has the attributes of creatures in a way that transcends both creature & attribute. The prefixes must be applied strictly to the names when they're used of God itself. On the other hand, when the names are used only of God as cause, the prefixes may be left off, since the causality of God is already a procession into the differentiation properly signified by each of the different names. The most proper object of the names is the highest creature. The exemplary instances of goodness, being & life are the highest of the angels or intelligible minds. For this reason, he frequently refers to this type as an “intelligible name.” He incorporates into the number of intelligible names the traditional Neoplatonic intelligible categories: being, identity, difference, rest & motion, as well as the being, life & intellect triad. The fact God transcends the proper meaning of these names doesn't mean it ought be called “non-being,” “non-life” or “non-intellect.” He prefers to say God is “over being,” “over life” & “over intellect.” Few can contemplate the intelligible names in their purity. We require the names to be incarnated in visible things. Unable to see being, life & wisdom in themselves, we need a visible being who is living & wise. Such a person can then become the means by which we contemplate the intelligible. The teacher Hierotheus is one such visible incarnation of the names. But Hierotheus may do more than incarnate the names. He can also unfold them in speech, taking the unitary name of “being” & describing it at length, as is done in chapter 5. As he describes it, the name unfolds itself into a form that is more multiple, because of the many words used in his description. It thus approaches the multiple character of the human way of knowing & becomes more easily understood. When Dionysius praises “dissimilar similarities” over seemingly more appropriate symbolic names for God, he explains that negations are true to God & such dissimilar names serve as such negations. The Mystical Theology has this last, most arcane form of theology as its subject. Negations are properly applied not only to the names of the symbolic theology. Any & all of the divine names must be negated, beginning with those of the symbolic theology, continuing with the intelligible names & concluding with the theological representations. The godhead is no more “spirit,” “sonship” & “fatherhood” than it's “intellect” or “asleep.” These negations must be distinguished from privations. A privation is simply the absence of a given predicate, which could just as easily be present. The absence of the predicate is opposed to its presence: “lifeless” is opposed to “living.” But when we say that the godhead isn't “living” we don't mean it's “lifeless.” The godhead is beyond lifeless as well as beyond living. For this reason, he says our affirmations of the godhead aren't opposed to our negations, but that both must be transcended: even the negations must be negated. The most arcane passages of Mystical Theology revolve around the mystical as taken in itself & not as the act of negating the other forms of theology. Dionysius says that after all speaking, reading & comprehending of the names ceases, there follows a divine silence, darkness & unknowing. All three of these characteristics seem privative, as tho they were simply being the absence of speech, sight & knowledge respectively. But Dionysius doesn't treat them as privative. Instead, he uses spatio-temporal language to mark off a special place & time for them. Using as example Moses' ascent up Mt Sinai, Dionysius says that after Moses ascends thru the sensible & intelligible contemplation of God, he then enters the darkness above the mountain's peak. The darkness is located above the mountain. Moses enters it after his contemplation of God in the various forms of theology. Dionysius leaves the relation between Moses & the darkness obscure. Some commentators reduce it to a form of knowing, albeit an extraordinary form of knowing. Others reduce it to a form of affective experience, in which Moses feels something he can never know or explain in words. Dionysius himself does not give decisive evidence in favor of either interpretation. He speaks only of Moses' “union” with the ineffable, invisible, unknowable godhead.--Stanford Encyclopedia (edited)

    These were the soldiers that defied the might of Persia at Marathon, Thermopylae and Plataea and, more often, fought each other in the countless battles of the Greek city-states. For around two centuries they were the dominant soldiers of the Classical world, in great demand as mercenaries throughout the Mediterranean and Middle East. Yet, despite the battle descriptions of Herodotus, Thucydides, Xenophon etc, and copious evidence of Greek art and archaeology, there are still many aspects of hoplite warfare that are little understood or the subject of fierce academic debate.Christopher Matthew's groundbreaking reassessment combines rigorous analysis of the literary and archaeological evidence with the new disciplines of reconstructive archaeology, re-enactment and ballistic science. He focuses meticulously on the details of the equipment, tactics and capabilities of the individual hoplites. In so doing he challenges some long-established assumptions. For example, despite a couple of centuries of study of the hoplites portrayed in Greek vase paintings, Matthew manages to glean from them some startlingly fresh insights into how hoplites wielded their spears. These findings are supported by practical testing with his own replica hoplite panoply and the experiences of a group of dedicated re-enactors. He also tackles such questions as the protective properties of hoplite shields and armour and the much-vexed debate on the exact nature of the 'othismos' , the climax of phalanx-on-phalanx clashes.This is an innovative and refreshing reassessment of one of the most important kinds of troops in ancient warfare, sure to make a genuine contribution to the state of knowledge.

    In this witty and inspiring book, Mark Vernon does just that. However, we are not talking about the 1980s - try 400BC! Filled with timeless insight into life, relationships, work and partying, "Plato's Podcasts" takes a sideways glance at modern living and presents the would-be thoughts of Ancient Philosophers on various topics central to our 21st century existence. From Plato on pod casts to Epicurus on bottled water, this is a funny but profound take on what life means today (and two thousand years ago).

    Placing Bruno—both advanced philosopher and magician burned at the stake—in the Hermetic tradition, Yates’s acclaimed study gives an overview not only of Renaissance humanism but of its interplay—and conflict—with magic and occult practices.