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"Egypt in the Roman world" --- Studies on the meaning of Aegyptiaca Romana and the understanding of the cults of Isis in their local context.
Roman Egypt is a critical area of interdisciplinary research, which has steadily expanded since the 1970s and continues to grow. Egypt played a pivotal role in the Roman empire, not only in terms of political, economic, and military strategies, but also as part of an intricate cultural discourse involving themes that resonate today - east and west, old world and new, acculturation and shifting identities, patterns of language use and religious belief, and the management of agriculture and trade. Roman Egypt was a literal and figurative crossroads shaped by the movement of people, goods, and ideas, and framed by permeable boundaries of self and space. This handbook is unique in drawing together many different strands of research on Roman Egypt, in order to suggest both the state of knowledge in the field and the possibilities for collaborative, synthetic, and interpretive research. Arranged in seven thematic sections, each of which includes essays from a variety of disciplinary vantage points and multiple sources of information, it offers new perspectives from both established and younger scholars, featuring individual essay topics, themes, and intellectual juxtapositions.
This book examines the appetite for Egyptian and Egyptian-looking artwork in Italy during the century following Rome's annexation of Aegyptus as a province. In the early imperial period, Roman interest in Egyptian culture was widespread, as evidenced by works ranging from the monumental obelisks, brought to the capital over the Mediterranean Sea by the emperors, to locally made emulations of Egyptian artifacts found in private homes and in temples to Egyptian gods. Although the foreign appearance of these artworks was central to their appeal, this book situates them within their social, political, and artistic contexts in Roman Italy. Swetnam-Burland focuses on what these works meant to their owners and their viewers in their new settings, by exploring evidence for the artists who produced them and by examining their relationship to the contemporary literature that informed Roman perceptions of Egyptian history, customs, and myths.
Integration is a buzzword in the 21st century. However, academics still do not agree on its meaning and, above all, on its consequences. This book offers numerous examples showing that the inhabitants of the Roman Mediterranean were “integrated”, i.e. were aware of the existence of a common framework of coexistence, without this necessarily resulting in a process of cultural convergence. For instance, the Spanish poet Martial explicitly refused to be considered the brother of the Greek Charmenion (10.65): paradoxically, while reaffirming their differences, his satirical epigram confirms the existence of a common frame of reference that encompassed them both. Understanding integration in the Roman world requires paying attention to the complex and varied responses to diversity in Roman times.
Twenty-four scholars join their efforts to congratulate David Lee Balch for a long career of dedication to scholarship and teaching. Topics range from the life of early Christian house churches to the kinds of challenges that early Christians needed to negotiate in their artistic and literary worlds as they established their own identity. Contributors Edward Adams Frederick E Brenk Warren Carter John R. Clarke Everett Ferguson John T. Fitzgerald Richard A. Freund Ronald F. Hock Robin M. Jensen Davina C. Lopez Margaret Y. MacDonald Abraham J. Malherbe Aliou CissŽ Niang Peter Oakes Todd Penner Leo G. Perdue Turid Karlsen Seim Dennis E. Smith Yancy W. Smith Stephen V. Sprinkle Hal Taussig Oliver Larry Yarbrough
From gleaming hardstone statues to bright frescoes, the unexpected and often spectacular Egyptian objects discovered in Roman Italy have long presented an interpretive challenge. How they shaped and were shaped by religion, politics, and identity formation has now been well researched. But one crucial function of these objects remains to be explored: their role as precious goods in a collector’s economy. The Romans imported and recreated Egyptian goods in the most opulent materials available – gold, gems, expensive wood, ivory, luxurious textiles – and displayed them like true treasures. This is due in part to the way Romans encountered these items, as argued in this book: first as dazzling spolia from the war against Cleopatra, then as costly wares exchanged over the expanding Roman trade routes. In this respect, Romans treated Egyptian art surprisingly similarly to Greek art. By examining the concrete mechanisms through which Egyptian objects were acquired and displayed in Rome, this book offers a new understanding of this impressive material at the crossroads of Hellenistic, Roman, and Egyptian culture.
This book explores Roman love elegy from postcolonial perspectives, arguing that the tropes, conventions, and discourses of the Augustan genre serve to reinforce the imperial identity of its elite, metropolitan audience. Love elegy presents the phenomena and discourses of Roman imperialism—in terms of visual spectacle (the military triumph), literary genre (epic in relation to elegy), material culture (art and luxury goods), and geographic space—as intersecting with ancient norms of gender and sexuality in a way that reinforces Rome’s dominance in the Mediterranean. The introductory chapter lays out the postcolonial frame, drawing from the work of Edward Said among other theorists, and situates love elegy in relation to Roman Hellenism and the varied Roman responses to Greece and its cultural influences. Four of the six subsequent chapters focus on the rhetorical ambivalence that characterizes love elegy’s treatment of Greek influence: the representation of the domina or mistress as simultaneously a figure for ‘captive Greece’ and a trope for Roman imperialism; the motif of the elegiac triumph, with varying figures playing the triumphator, as suggestive of Greco-Roman cultural rivalry; Rome’s competing visions of an Attic and an Asiatic Hellenism. The second and the final chapter focus on the figures of Osiris and Isis, respectively, as emblematic of Rome’s colonialist and ambivalent representation of Egypt, with the conclusion offering a deconstructive reading of elegy’s rhetoric of orientalism.
The role of memory in shaping religion in the ancient cities of Mesopotamia, Egypt, Greece and Rome.
No field of study is livelier than the history of Roman-era Judaea (ca. 200 BC to AD 400). Bold reinterpretations of texts and new archaeological discoveries prompt us constantly to rethink assumptions. What kind of religion was Judaism? How did Jews--and Christians--relate to Roman imperial power? Should we speak of Judaism or Judaisms? How should the finds at Qumran affect our understanding? Did Paul and other early Christians remain within Judaism? Should we translate Ioudaioi as "Jews" or "Judaeans"? These debates can leave students perplexed, this book argues, because the participants share only a topic. They are actually investigating different questions using disparate criteria. In the hope of facilitating communication and preparing advanced students, this book explores two basic but neglected problems: What does it mean to do history (if history is what we wish to do)? And how did the ancients understand and describe their world? It is not a history, then, but an orientation to the history of Roman Judaea. Rather than trying to specify which questions are good ones or what one should think about them, the book offers new perspectives to help unleash the historical imagination while reckoning squarely with the nature of our evidence.
A free ebook version of this title is available through Luminos, University of California Press’s Open Access publishing program. Visit www.luminosoa.org to learn more. After the deaths of Antony and Cleopatra, Rome finally took control of Egypt. This occupation simultaneously facilitated and circumscribed the exchange of goods, people, and ideas along the paths carved across Rome’s burgeoning empire. In this book, Edward Kelting sets out to recapture one of these systems of exchange: the vibrant literary tradition known as Aegyptiaca—or “Egyptian things”—in which culturally mixed authors wrote about Egypt for a Greek and Roman audience. These authors have been dismissed as not really “Egyptian,” and their contemporary popularity has been ignored. But as Kelting powerfully argues, this genre in fact constitutes a vibrant intellectual tradition, developed from heterogeneous influences but deeply engaged with Egypt’s pharaonic past. In contrast to usual narratives of Roman domination, Kelting uncovers a complex project of political engagement and cultural translation in which Egyptians, Greeks, and Romans all participated.