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Reclaiming The Dream of Dr. King Jr. Through Lyric Poems of I Have to Dream. Out of Africa comes the king of peace, and his dreams for truth and justice for all people. Out of his father's heritage comes his wisdom and eloquence in speech. Out of his desire for knowledge comes his insight that discerns the true meaning of existence. From his love for unity and harmony comes the fruit of life and living that develops from social gospel of righteousness to correct social wrongs. Thus the seed for the harvest of civil rights is planted in the green pastures of Atlanta, and the stage is set for the manifestation of his vocation in life. Rambunctious is his instinct from his youth as he lives a restless life of searching for the future in his thirst for knowledge. And bounty is the harvest of the change, which fulfills his goal of making all people's dreams come true.
Romulus and Remus, the rape of Lucretia, Horatius at the bridge, the saga of Coriolanus, Cincinnatus called from his farm to save the state -- these and many more are stories which, immortalized by Livy in his history of early Rome, have become part of our cultural heritage. This new annotated translation includes maps and an index and is based on R. M Ogilvie's Oxford Classical text, the best to date. - ;`the fates ordained the founding of this great city and the beginning of the world's mightiest empire, second only to the power of the gods' Romulus and Remus, the rape of Lucretia, Horatius at the bridge, the saga of Coriolanus, Cincinnatus called from his farm to save the state - these and many more are stories which, immortalised by Livy in his history of early Rome, have become part of our cultural heritage. The historian's huge work, written between 20 BC and AD 17, ran to 12 books, beginning with Rome's founding in 753 BC and coming down to Livy's own lifetime (9 BC). Books 1-5 cover the period from Rome's beginnings to her first great foreign conquest, the capture of the Etruscan city of Veii and, a few years later, to her first major defeat, the sack of the city by the Gauls in 390 BC. -
Utopias have long interested scholars of the intellectual and literary history of the early modern period. From the time of Thomas More's Utopia (1516), fictional utopias were indebted to contemporary travel narratives, with which they shared interests in physical and metaphorical journeys, processes of exploration and discovery, encounters with new peoples, and exchange between cultures. Travel writers, too, turned to utopian discourses to describe the new worlds and societies they encountered. Both utopia and travel writing came to involve a process of reflection upon their authors' societies and cultures, as well as representations of new and different worlds. As awareness of early modern encounters with new worlds moves beyond the Atlantic World to consider exploration and travel, piracy and cultural exchange throughout the globe, an assessment of the mutual indebtedness of these genres, as well as an introduction to their development, is needed. New Worlds Reflected provides a significant contribution both to the history of utopian literature and travel, and to the wider cultural and intellectual history of the time, assembling original essays from scholars interested in representations of the globe and new and ideal worlds in the period from the sixteenth to eighteenth centuries, and in the imaginative reciprocal responsiveness of utopian and travel writing. Together these essays underline the mutual indebtedness of travel and utopia in the early modern period, and highlight the rich variety of ways in which writers made use of the prospect of new and ideal worlds. New Worlds Reflected showcases new work in the fields of early modern utopian and global studies and will appeal to all scholars interested in such questions.
While Kierkegaard's use of the Greek authors, particularly Plato and Aristotle, has attracted considerable attention over the years, his use of the Roman authors has, by contrast, remained sadly neglected. This neglect is somewhat surprising given the fact that Kierkegaard was extremely well read in Latin from his early youth when he attended the Borgerdyd School in Copenhagen. Kierkegaard's interest in the Roman authors is perhaps best evidenced by his book collection. In his private library he had a long list of Latin titles and Danish translations of the standard Roman authors in any number of different genres. His extensive and frequent use of writers such as Cicero, Horace, Terence, Seneca, Suetonius and Ovid clearly warrants placing them in the select group of his major sources. The chapters in this volume demonstrate that Kierkegaard made use of the Roman sources in a number of different ways. His readings from the Borgerdyd school seem to have stuck with him as an adult. He constantly refers to Roman authors, such as Livy, Nepos, and Suetonius for colourful stories and anecdotes. In addition, he avails himself of pregnant sayings or formulations from the Roman authors, when appropriate. But his use of these authors is not merely as a rhetorical source. He is also profoundly interested in the Roman philosophy of Cicero, Seneca and Marcus Aurelius. Similarly, just as he is fascinated by Tacitus' portrayal of the early Christians, so also he is amused by the humour of Terence and Apuleius. In short, the Roman authors serve to enrich any number of different aspects of Kierkegaard's authorship with respect to both content and form.
Martyrs are produced, Elizabeth Castelli suggests, not by the lived experience of particular historical individuals but by the stories that are later told about them. And the formulaic character of stories about past suffering paradoxically serves specific theological, cultural, or political ends in the present. Martyrdom and Memory explores the central role of persecution in the early development of Christian ideas, institutions, and cultural forms and shows how the legacy of Christian martyrdom plays out in today's world. In the pre-Constantinian imperial period, the conflict between Roman imperial powers and the subject Christian population hinged on competing interpretations of power, submission, resistance, and victory. This book highlights how both Roman and Christian notions of law and piety deployed the same forms of censure and critique, each accusing the other of deviations from governing conventions of gender, reason, and religion. Using Maurice Halbwachs's theoretical framework of collective memory and a wide range of Christian sources—autobiographical writings, martyrologies and saints'lives, sermons, art objects, pilgrimage souvenirs, and polemics about spectacle—Castelli shows that the writings of early Christians aimed to create public and ideologically potent accounts of martyrdom. The martyr's story becomes a "usable past" and a "living tradition" for Christian communities and an especially effective vehicle for transmitting ideas about gender, power, and sanctity. An unlikely legacy of early Christian martyrdom is the emergence of modern "martyr cults" in the wake of the 1999 shootings at Columbine High School. Focusing specifically on the martyr cult associated with one of the victims, Martyrdom and Memory argues that the Columbine story dramatically expresses the ongoing power of collective memory constructed around a process of rendering tragic suffering redemptive and meaningful. In the wake of Columbine and other contemporary legacies of martyrdom's ethical ambivalence, the global impact of Christian culture making in the early twenty-first century cannot be ignored. For as the last century's secularist hypothesis sits in the wings, "religion" returns to center stage with one of this drama's most contentious yet riveting stars: the martyr.
Early Judaism and early Christianity emerged during the Hellenistic and early Roman imperial era. They were, naturally, confronted with the Hellenistic and the Roman religion. The question therefore arose as to whether Jews or Christians were free to participate in religious activities alien to the religious heritage of their own. In his articles, Karl-Gustav Sandelin presents documentary material showing that this problem was a burning issue within Judaism from the beginning of the Hellenistic period until the end of the first century C.E. Several Jewish individuals converted to the Hellenistic or the Roman religion. Such behavior was also discussed and generally condemned, for example by the Books of Maccabees and authors such as Philo of Alexandria and Flavius Josephus. A similar problem is to be found in the New Testament, notably in the letters of Paul, especially in the first letter to the Corinthians and in the Revelation of John.