Bryn Mawr Classical Review

Benjamin Isaac, Yuval Shahar (ed.), Judaea-Palaestina, Babylon and Rome: Jews in Antiquity. Texts and Studies in Ancient Judaism, 147. Tübingen​: Mohr Siebeck, 2012. Pp. ix, 324. ISBN 9783161516979. €99.00.

Reviewed by Ranon Katzoff, Bar Ilan University (katzoff@mail.biu.ac.il)

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The present volume is a collection of studies originating in a conference in 2009 honoring Professor Aharon Oppenheimer, of Tel Aviv University, on the occasion of his retirement. Oppenheimer is one of the leading historians of the Jews in antiquity, and a representative of the more conservative school of historians, who maintain that much useful historical information may be derived from ancient, especially rabbinic literature, in contrast to those, sometimes termed revisionists, who do not. That representatives of both schools contributed to the conference is an indication of the esteem in which Professor Oppenheimer is held among his colleagues, and this excellent volume is a fitting tribute to him.

In "The 'Outreach' Campaign of the Ancient Pharisees," Albert Baumgarten draws especially from stories in Luke, a picture of the efforts of the Pharisees to attract followers by acts of friendship and fostering trust, and especially by invitations to meals. Hence the subtitle: "There is no such thing as a free lunch." That this picture is historical— Baumgarten eschews "profound historical agnosticism"— Baumgarten argues from two independent approaches: observation of the practice of comparable spiritualists contemporary with the Pharisees, and the modern study of missionizing activity, particularly of the Mormons. The argument, it seems, will work equally well whether the Pharisees efforts were directed primarily to gentiles (missionizing), as was the prevalent opinion based on Matt 23:15, or primarily to Jews (outreach), as has been argued since the early 1990s.

Talmudic literature records that Jews, at least in Babylonia, not only ate and drank well on the Sabbath, but also danced and clapped, despite the strictures in the Mishna against the latter practices, and also that the rabbis chose not to make a fuss about it. Shaye J. D. Cohen, "Dancing, Clapping, Meditating: Jewish and Christian Observance of the Sabbath in Pseudo-Ignatius," finds that early Christian writers in neighboring Syria, especially Ps. Ignatius, report the same on Jewish practice, condemning it in favor of a Christian spiritual Sabbath, characterized by "meditation on laws." For Cohen these "laws" in a Christian context must be "laws of nature," sharply contrasting to the Jewish "laws of the Torah."

In "How Jewish to be Jewish? Self-Identity and Jewish Christians in First Century CE Palestine," Joshua Schwartz sets the stage for a thesis that what drove Jews and Christians apart was politics, by arguing that it was not theology, ritual, or tradition. He sets out an array of characterizations of first-century Jews and Judaism made by contemporary scholars, of each he asks whether Christians would necessarily be excluded, and in each case the answer is negative. No less interesting than this conclusion is the taxonomy of scholarly views.

Günther Stemberger, "Birkat ha-minim and the Separation of Christians and Jews," revisits this much-discussed question, and concludes that while the berakhah existed as part of the shemoneh esrei at the turn of the second century, it was not directed specifically against Christians, and thus did not trigger the "Parting of the Ways." While the conclusion itself is reasonable and not revolutionary—Kimelman, for instance, reached pretty much the same conclusions decades ago—the argumentation, of the "revisionist" sort, will not command universal agreement.

In "Another Look at the Rabbinic Conception of Gentiles from the Perspective of Impurity Laws," Vered Noam affords the English-reading community access to a chapter from her Hebrew book, From Qumran to the Rabbinic Revolution: Conceptions of Impurity (Jerusalem 2010). Noam addresses here the susceptibility of gentiles to "occasional" ritual (rather than moral) impurity—that is, impurity "contracted" by contact with a corpse and the like, and the applicability to gentile corpses of corpse impurity. Whereas the Bible, in Noam's view, treats Jews and gentiles alike with respect to both matters, by the end of the talmudic period gentiles are entirely excluded from the regime of occasional impurity, namely, living gentiles cannot be carriers of occasional impurity and gentile corpses do not impart impurity. Noam detects within rabbinic tradition two contrary strains of interpretation of the rabbinic rule—two differing conceptions of the difference between Jews and gentiles—leading to that result.

Richard Kalmin reviews critically the evidence for "The Evil Eye in Rabbinic Literature of Late Antiquity," with 'evil eye' here defined narrowly as the "magical evil eye," which "exerts a direct, baneful influence on the victim," and is typically used against a person with a positive attribute, or who has been successful or fortunate. There are interesting results: Tannaitic compilations are completely silent on the subject. Amoraic compilations display a geographical divide. Compilations from the Land of Israel contain many references to the evil eye, but always as something alien, wielded by gentiles, or by at best inauthentic Jews, and, very rarely, by marginal rabbis. In the Babylonian Talmud, it is a fact of life, and one for which the Talmud offers advice on remedies. It should be noted that for this categorization to work it must be assumed that material in any compilation reflects the time and place of compilation, not that of the putative source, so that, for instance a reference to the evil in tannaitic material quoted in the Babylonian Talmud must be the result of Babylonian interpretation or of outright fabrication.

Toledot Yeshu is a medieval Jewish parody of the gospels' account of Jesus' life, a product of the intense Jewish-Christian polemic current then. It never became part of the Jewish literary canon in any sense, but rather circulated, if at all, in manuscript form, written as late as in the nineteenth century, a sort of samizdat. No surprise, then, that the manuscripts, over a hundred, display a great variety of versions and recensions. Peter Schäfer, "Jesus' Origin, Birth, and Childhood according to the Toledot Yeshu and the Talmud," presents an account of the various narratives in the opening sections of each category of manuscripts.

Tessa Rajak, "Reflections on Jewish Resistance and the Discourse of Martyrdom in Josephus," argues, contra Bowersock and others, that the roots of the Jewish notion of martyrdom are found in pre-70 CE Judaism, very wide-spread among Jews both in the Land of Israel and in the diaspora, to judge from the passages in Josephus which she examines closely.

In an ironically, considering its subject, delightful piece, "Titus, Berenice and Agrippa: The Last Days of the Temple in Jerusalem," Martin Goodman speculates on what would have been the reaction to the destruction of the Temple in Jerusalem of two prominent Jews who were in Titus's train at the time—Agrippa II and his sister Berenice. The latter was well integrated in Roman high society as a fifth-generation Roman citizen. Yet she was a devout enough Jew to take and fulfill a nazirite vow, which entailed no less than shaving her head. Agrippa, for his part, had been appointed custodian of the Temple by the Roman Senate , a function he exercised actively—too actively for some priests—for some two decades.

One of the most intriguing studies is by Yuval Shahar, "Why a Quarter? The Siqariqon Ruling and Roman Law." All scholars agree (or, should agree) that 'siqariqon' refers to property held by one person as owner, but considered by Jewish law as still being the property of a previous owner. The Yerushalmi is explicit that this occurred as a result of confiscation by Roman authorities. The Mishna reports that the rabbinic treatment of this situation changed over time: At an early stage a buyer from the new holder of the property had to reach an accommodation with the original owner before the purchase from the holder of the property, reflecting the rabbis' commitment to upholding traditional Jewish property law. It should be obvious that this accommodation would not entail paying the previous owner the full price of the land, since the chances of that owner retrieving the land in order to deliver were not good. Later the rabbis dispensed with the need for an accommodation—that requirement, says the Yerushalmi, deterred buyers, with the result that another, conflicting public policy commitment of the rabbis, to Jewish ownership of land in the Land of Israel, was not fulfilled—and replaced it with a standard compensation of a quarter of the purchase price and a sort of right of first refusal. Now, Shahar, having searched and found no precedent in Jewish law for a quarter payment, suggests that the model is the extension of the Roman quarta Falcidia to fideicommissa on intestacy, which occurred under Antoninus Pius, at roughly the same time as the second stage of the siqariqon rule. This would then be a remarkable instance of the absorption by Jewish law of a Roman legal institution. Shahar is the first to admit that there is quite a gap between fideicommissa and the siqariqon issue, and one wonders if the gap has really been bridged. Would it not be simpler to say that the rabbis found a quarter to be a reasonable approximation of what the original owners were getting in their accommodations?

Susan Weingarten, in "How Do You Say Haroset in Greek," in a wide-ranging survey of what is known about haroset, the thick sauce into which the bitter herbs—in antiquity most likely lettuce and endive rather than today's more customary horseradish—are dipped at the Passover seder, discovers that an early medieval glossary found in the Cairo Genizah translates the term as enbammous. In the Apicius collection embamma appears as one of two sauces into which lettuce and endive are dipped to mitigate the harm done by these vegetables. This is precisely the function the Babylonian Talmud ascribes to haroset, apparently preserving a tradition from the distant Graeco-Roman world.

Jonathan Price, "The Necropolis at Jaffa and its Relation to Beth She'arim," comparing the evidence from the two contemporary, late-antique sites, observes that the Jaffa inscriptions display a much narrower, and for the most part lower, range of socio-economic status than the other, and that Jaffa does not appear to have attracted burials of Jews who died abroad.

Youval Rotman, "Captives and Redeeming Captives: The Law and the Community," observes that among Jews and Christians, both of whom placed a high value on redeeming captives, a parallel development occurred in practice. In the first three centuries of this era the initiative to redeem was that of individuals; by the third or fourth century it became a communal responsibility.

Werner Eck surveys the evidence for "The Jewish Community in Cologne from Roman Times to the Early Middle Ages." He treats us to a close reading and contextualization of the famous decree of Constantine concerning the Jews there; and addresses the question of whether the community existed continuously from ancient to medieval times. He sides for the possibility of continuity.

David Goodblatt, in "The Jews of the Parthian Empire: What We Don't Know," demonstrates the effects of the critical, "revisionist," methods of the last half-century. Though a book on the subject in 1965 could fill 250 pages, today, after the application of the critical methods, there is hardly any information left at all.

Yoram Tsafrir, in "The Finds in Cave 2001-2002 and Burial at Masada," recounts the bitter controversy that for years followed his and Yadin's discovery of human bones in a cave at Masada in 1963, and defends their identification as the remains of Jews killed at Masada during the siege.

In a particularly engaging paper, which I would make required reading for all students of rabbinics, "Will the 'Real' Rabbis Please Stand Up: On the Repackaging of the Rabbinic Model in Modern Times," Isaiah Gafni demonstrates how the portrayal and assessment of the ancient rabbis has varied radically, and controversially, over the last two centuries, and especially during the last half-century, as historians brought their own varied social and ideological baggage to bear on the subject.

The volume concludes with three indices and a list of Professor Oppenheimer's publications. ​

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Giuseppe Mariotta, Adalberto Magnelli, Diodoro Siculo. Biblioteca storica, Libro IV: commento storico. Storia : Ricerche. Milano: Vita e Pensiero, 2012. Pp. xiv, 396. ISBN 9788834315767. €30.00 (pb).

Reviewed by Minerva Alganza Roldán, Universidad de Granada (malganza@ugr.es)

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El Comentario integral de la Biblioteca de Diodoro, proyecto donde participan investigadores de varias universidades italianas (Bolonia, Florencia, Milán y Pavía), continúa su curso con la publicación de este volumen sobre el libro IV, que el historiador siciliano destinó a la mitología griega.¹ Giuseppe Mariotta es el autor de la Introduzione (pp. vii-xiv) y del Commento storico a los capítulos 1-39 (pp. 3-152), mientras que los capítulos 40-85 (pp. 153-296) corren por cuenta de Adalberto Magnelli. A la Bibliografia (pp. 297-338) le siguen un Indice dei nomi (pp. 339-360) y otro delle fonti (pp. 361-396), elaborados por Lellida Todini.

La Introducción comienza glosando las declaraciones de Diodoro en el Proemio general y en varios pasajes del libro IV en torno al lugar y el papel de los mitos en su historia universal. La asignación de los seis primeros libros a las antigüedades de los pueblos bárbaros y a los mitos griegos sobre el periodo anterior a la guerra de Troya se justifica no sólo porque estas narraciones poseen un fondo de verdad y ensanchan el spatium historicum, sino por el valor ejemplar de las hazañas cumplidas por los héroes y semidioses en beneficio del género humano. Sin embargo, el historiador siciliano no ignora los problemas cronológicos ni que las incongruencias de estos relatos les restan credibilidad, de ahí que a lo largo de la sección mitológica, y concretamente en el libro IV, recurra a las teorías de Evémero y otras interpretaciones racionalistas e historicistas, intentando eliminar los detalles más extravagantes o vincular las peripecias míticas con el tiempo presente.

En cuanto a las fuentes del libro IV, Mariotta señala que si bien establecer su filiación respecto a textos desconocidos es un ejercicio arriesgado pero necesario, cuando se pone el acento en su valor documental para la tradición mitológica, la Quellenforschung pierde relevancia. Está claro que Diodoro se basó en poetas, historiadores, como Timeo de Tauromenio y Matris de Tebas, y/o en variantes recopiladas por Dionisio de Mitilene o Escitobraquio, lo cual no implica que se limitase a "cortar y pegar" materiales ajenos, sino que cabe otorgarle cierto grado de autonomía y criterio propio. Tal es la perspectiva crítica mayoritaria en la actualidad y, por tanto, concluye Mariotta, "è da credere che anche nel IV libro non manchino indizi in tal senso" (p. xi). Para empezar, la disposición de la materia sigue un plan preciso: los capítulos iniciales sobre el Dioniso griego remiten explícitamente a las tradiciones bárbaras que cierran el libro III; las hazañas de Heracles, a su vez, dan pie a narrar las aventuras de los Argonautas y los Heraclidas; luego, el horizonte referencial se extiende a Atenas y Tebas, mientras que, al final del libro, las genealogías heroicas y las leyendas sicilianas facilitan la transición a los libros V y VII, dedicados a las islas y la guerra de Troya, respectivamente. La mano del autor se manifiesta, además, en la uniformidad de lengua y estilo, los clichés narrativos y reenvíos internos, la insistencia en la concisión y equilibrio entre las partes, los avisos al lector sobre hechos inesperados o desconcertantes, y las digresiones. Por otro lado, la caracterización de las grandes figuras del libro IV (Dioniso, Heracles, Jasón y Teseo) se basa en un patrón de estereotipos — la excelencia física, intelectual o moral, el deseo de gloria y el esfuerzo cuya recompensa es la inmortalidad—, que aparece a lo largo de la primera péntada, pero también en los libros históricos, con independencia de las fuentes manejadas en cada lugar. Finalmente, Diodoro pudo añadir noticias de cosecha propia, recogidas en Sicilia — entre otras, las tradiciones de Agirio, su ciudad natal— y, quizá, durante su visita a Egipto.

El Comentario atiende a dos objetivos fundamentales: por un lado, encuadrar el relato en sus contextos histórico-mitológicos, subrayando aquellos pasajes donde el siciliano aporta una versión poco común o un dato único; y por el otro, detectar cómo se plasman en la escritura los principios programáticos que presidieron la redacción del libro. El comentario está organizado por bloques, que agrupan uno o más capítulos bajo el mismo epígrafe.² Cada módulo suele incluir una presentación del personaje y/o la saga, donde se exponen y discuten las fuentes, loci paralleli y variantes del mito, así como sus contextos, etiología e interpretaciones en la bibliografía crítica. A continuación, las entradas sucesivas del comentario lineal (en realidad, casi siempre por parágrafos de texto) descienden al detalle, incorporando contenidos diversos: testimonios figurativos, notas de toponimia y etimología, apostillas textuales, referencias cruzadas, contradicciones internas, etc. Los bloques temáticos se desdoblan en la sección consagrada a Heracles, que ocupa un espacio acorde con el protagonismo del dios-héroe en el libro IV y con su enjundia mitológica: 115 páginas, cuyos títulos y subtítulos reflejan el orden de los Trabajos y demás episodios de su biografía legendaria, las digresiones insertas en la trama, así como la relevancia otorgada por el historiador a los distintos asuntos.

La Introducción se cerraba con estas palabras: "Sul tema dei rapporti fra mito e storia in Diodoro e sul suo metodo di lavoro, comunque, ulteriori elementi potranno ricavarsi attraverso le indicazioni fornite nel commento". Sin embargo, son escasas las remisiones internas sobre éstas y otras cuestiones, tratadas sumariamente en la sección preliminar y de manera dispersa en el comentario. En consecuencia, a falta de un índice analítico que facilite búsquedas por tópicos, los interesados deberán elaborar sus propios "estados de la cuestión", lo que resulta factible sólo si se lee el volumen de principio a fin, algo inusual en obras de consulta especializada. Así, por ejemplo, un recorrido por la problemática de las fuentes permite descubrir que aunque se suele invocar, a mi juicio con buen criterio, una tradición corroborada por otros testimonios antes que una autoridad concreta, a la nómina de historiadores y mitógrafos consensuados por la crítica (Evémero, Dionisio Escitobraquio, Matris, Timeo, Helánico, Ferécides, Posidonio, Filócoro y Antíoco de Siracusa), se añade el (Pseudo)Apolodoro en dos pasajes: respecto al castigo de Tántalo (cf. 74. 2, p. 264: "Diodoro … preferisce parlare, così come la fonte mitografica utilizzata (Pseudo- Apollodoro), di segreti revelati"); y más adelante, sobre la genealogía de Dárdano ( cf. 75. 1, p. 267: "Diodoro segue qui la versione pseudo-apollodorea"). Estas afirmaciones, en apoyo de las cuales no se aduce argumento alguno, chocan con la cronología, contradiciendo la communis opinio desde K. Robert (De Apollodori Bibliotheca, Berlín, 1873): es decir, que el tratado fue compuesto hacia el siglo II d. C. por un autor desconocido, no por Apolodoro de Atenas. En este punto cabría reseñar que para explicar las concomitancias entre el libro IV y el (Pseudo)Apolodoro, E. Bethe (Quaestiones Diodoreae Mythographae, Göttingen, 1887) propugnó el uso de un manual mitográfico como fuente común, hipótesis discutida y reformulada, entre otros, por M. Van der Valk ("On Apollodori Bibliotheca", REG 71 (1958), p. 100-168). Ninguno de estos trabajos, fundamentales para la Quellenforschung del libro IV, figura en la Bibliografía.

De hecho, en mi opinión, los mayores fallos del volumen se descubren al revisar este apartado, donde tienen cabida casi 700 referencias a enciclopedias, diccionarios, monografías, artículos, traducciones y ediciones de fuentes. Precisamente por ello, no se entiende el silencio que pesa sobre las traducciones del libro IV, salvo la italiana de Rusconi cuya introducción está registrada por partida doble.³ No obstante, una de ellas aflora de incógnito en el párrafo que dice: "Il gen. τῆς Εὐβοίας, infatti, non può dipendere da ἀπῆλθε e la frase non può significare «partì dall'Eubeaverso il promontorio chiamato Ceneo», dato che il Ceneo (odierno Capo Lithada) è l'estrema punta nord-occidentale della stessa Eubea: bisogna intendere «partì verso il promontorio dell'Eubea chiamato Ceneo»" (cf. 37.5, p. 149). Pues bien, la traducción citada entre comillas y enmendada es la de I. Labriola en la editorial Sellerio (cf. Diodoro Siculo, Biblioteca storica, libri I-V, Introduzione di L. Canfora, Palermo, 1986, p. 214). Tampoco se hace referencia a una excelente obra en francés (Diodore de Sicile. Mythologie des Grecs, traduit par A. Bianquis. Introduction et notes par J. Auberger. Préface de P. Borgeaud. Paris: Les Belles Lettres. Collection La roué à livres, 1997), que, a mi parecer, ha dejado huella en varios apuntes del comentario.⁴

Llama la atención la vaguedad, impropia de una publicación académica, de la siguiente nota crítica (cf. 78. 5, p. 278): "Il texto che accogliamo presenta la lezione τῷ‬ κατ᾿‬ἀλήθειαν‬ κριῷ in luogo dell'altra τῷ‬ κατ᾿‬ἀλήθειαν κηρίῳ: si dovrá quindi pensare alla raffigurazione di un capretto aureo piuttosto che di un «favo»". Los lectores, por tanto, deberán completar la referencia; a poco que indaguen, comprobarán que la lección aceptada pertenece a F. Vogel (Diodori Bibliotheca histórica (v. I) Leipzig: Teubner, 1890), y la desechada ("l'altra") resulta ser la de Dindorf en la misma Colección (1866): ninguna de estas ediciones aparece en la Bibliografía, si bien es cierto que a Vogel se le nombra en algún pasaje (cf. p. 33; p. 191).

No obstante, pese a las omisiones y carencias señaladas, el libro de Mariotta y Magnelli significa un avance notable en la comprensión y puesta en valor del libro IV de la Biblioteca. Y, sin duda, el cúmulo de noticias históricas, mitológicas y críticas que ofrece ordenadas y sintetizadas, será muy útil para futuras investigaciones no sólo sobre Diodoro de Sicilia, sino también en el campo de la mitografía griega.

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Notes:

1.   La serie se inauguró el año 2008 con los tomos correspondientes a la Introduzione generale (D. Ambaglio, F. Landucci Gattinoni, L. Bravi), y a los libros XIII (Ambaglio) y XVIII (Landucci), reseñados en BMCR por C. Rubincam (2009.12.03; 2010.12.14) y A. Meeus (2009.03.45). El catálogo de la editorial registra una nueva entrega a cargo de G. Cordiano (Diodoro Siculo. Biblioteca storica. Libri VI-VII-VIII. Commento storico, Milano: Vita e Pensiero, 2012. xxxvii, 136 p. ISBN 9788834323151).
2.   Copio los títulos, añadiendo entre paréntesis la paginación: 1. Introduzione (3-11); 2-5 Dioniso (1-30); 6. Priapo, Ermafrodito (30-34); 7. Le Muse (34-36); 8-39. Eracle (37-152); 40-60. La saga degli Argonauti (153-199); 57-58. I descendenti di Eracle (199-203); 59-63. Teseo (203-227); 64-67.2. La saga tebana (228-238); 67-3-68 La stirpe di Eolo (238-244); 69-70. Centauri e Lapiti (244-250); 71. Asclepio (250-253); 72. La stirpe di Asopo (253-269); 73-74. Pelope, Tantalo, Enomao e Niobe (260-267); 75. Dardano e suoi discendenti (267-269); 76-80. Dedalo (270-284); 81-82. Aristeo (284-289); 83-84. Erice e Dafni (289-293); 85. Orione (294-296).
3.   Cf. Diodoro Siculo. Biblioteca storica, Libri I-VIII, a cura di G. Cordiano e M. Zorat, Milano, 1998. De las traducciones modernas, aparte de las identificadas en el cuerpo de la reseña, se echan en falta la edición bilingüe de C. H. Oldfather (London- Cambridge: Loeb Classical Library, 1953) y las versiones al alemán de O. Veh (Stuttgart: Hiersemann, 1993) y al español de J. J. Torres Esbarranch (Madrid: Gredos, 2004). Permanece inédita la Tesis doctoral de P. Giovannelli-Jouanna, Diodore de Sicile, Bibliotheque Historique, Livre IV: edition critique, avec introduction, traduction et commentaire (dir. J. Irigoin), Paris-IV, 2000 (resumen).
4.   Confróntense, en particular, los comentarios a IV 8-39 (p. 37); 42. 2-7 (p. 159); 61. 4 (p. 218), 63. 4 (p. 227); 71. 2 (p. 252); 74. 4 (p. 266), con las siguientes notas de Auberger: 35 (p. 124); 109 (p. 134); 156 (p. 139); 190 (p. 142); 198; 201 (p. 143).

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Response: Golitsis on Fazzo on Golitsis on Fazzo, Il libro Lambda della Metafisica. Response to 2013.08.17

Response by Pantelis Golitsis, Freie Universität Berlin (pantelis.golitsis@fu-berlin.de)

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It is quite understandable that Silvia Fazzo wished to defend her edition of book Lambda of Aristotle's Metaphysics against what she has taken to be a 'dismissive' review of her book. To leave no puzzle unsolved, I should make clear that my aim was neither to dismiss her edition – which I did commend for its following the manuscripts E and J – nor to 'impress' the readers, as she also surmises, but to provide them with tools and substantial information regarding the textual transmission of the Metaphysics, so as to allow a right appreciation of Fazzo's edition of book Lambda or, for that matter, of any edition of the Metaphysics. Indeed, I consider Fazzo's edition to be an essential part of her project, and a sound stemma codicum to be the most essential step towards a sound edition of a text. Since Fazzo's response is quite likely to have put the readers of BMCR into perplexity, I must now assume the inelegant task to reply to her response.

Fazzo has apparently not yet understood my main objection to her edition; or, else, she is committed to a piece of sophistry when she writes that "[Golitsis] recognizes", that is, in accordance with her, "that Ab splits away from the M-C subfamily in Lambda 1-7". Nobody would disagree that this is so, not only for Lambda 1-7 but for the whole Metaphysics, since it is plain that these manuscripts are copies of different exemplars. Our divergence consists in that (1) where I take A^b to be, either directly or indirectly, a more or less faithful copy of the lost hyparchetype β, Fazzo says that it is a copy of the lost manuscript δ, which in its turn goes back to the lost hyparchetype α; and (2) where Fazzo believes that M and C are faithful (and not 'direct', as she has me saying) copies of β – it is true that Fazzo does not explicitly says so, but the stemma codicum she provides at p. 117 of her book implicitly says so; see also p. 138, where she qualifies M as "eminente rappresentante della famiglia β" –, I take them to be, either directly or indirectly, copies of ε, a lost manuscript that has been collated and corrected according to a surviving manuscript of the α-family, namely H^a. This is confirmed not only by some cases in Lambda but by further cases in the whole Metaphysics, which of course could have no place in the limited space of a review. Fazzo insists on the thesis expressed in her publication of 2010, namely that A^b "moves from β to α" at Kappa 8, 1065a25. As this thesis does not immediately concern Lambda, I contented myself with referring in note 5 of my review to a forthcoming article, in which I extensively deal with it. For the time being, let it suffice to say that Fazzo has failed to recognize in Kappa not only ε's partial dependence on H^a but also ε's revision according to the text of the Physics, given that Kappa 8-12 is more or less a collection of extracts from books II, III and V of the Physics. These are the two main reasons for which A^b and ε(ΜC) diverge considerably in that part of book Kappa.

I regret to say that Fazzo adduces in her response some further weak arguments in support of her thesis. She appeals to the extracts of Lambda found by Stefan Alexandru in V^k, a manuscript copied by George Scholarios around the middle of the fifteenth century, in order to corroborate her reconstruction of the lost readings of β. In principle, however, V^k alone can only confirm the reading of the lost manuscript ζ, of which V^k and C are copies; accordance of ζ, thus reconstructed, with M can further confirm the reading of ε; and accordance of ε, thus reconstructed, with A^b can further confirm the reading of β. Given that it was a sort of principle in Byzantium to compare at least two copies of a text before producing a new one, it is evident that V^k's testimony for reconstructing β is rather weak: its model, namely ζ, has been checked against another surviving manuscript of the α-family, namely the Escorialensis Y.III.18 (as is suggested by the extensive collations that I have made of several manuscripts of the Metaphysics, and which I will not cite here), while ζ's model, namely ε, has been corrected according to H^a, as said repeatedly. Ιn the same vein, Fazzo hastily dismisses the crucial importance for reconstructing β of some supplementary readings found in E (= E^Σ) and in V^d (= V^d2), which I have pointed out in my review. Fazzo appeals now to the mysterious existence of a Byzantine vulgate of the Metaphysics influenced by A^b, but, to the best of my knowledge, no such vulgate existed – nor can I imagine how it could have existed. Byzantine scholars rationally checked the texts they were reading against other manuscripts that were readily accessible to them. This has manifestly been the case of several scholars engaged with the Metaphysics in Byzantium: V^d2 has thoroughly corrected V^d with the help of a manuscript that was stemmatically close but different from A^b, as is suggested by the slight disagreement of his readings with the readings of A^b; E^Σ has thoroughly added variant readings onto E taken from a manuscript that was stemmatically close but different from A^b, as is suggested by the slight disagreement of his readings with the readings of A^b; E^Σ and V^d2 have used different manuscripts, as is suggested by their mutual disagreements. Similarly, the scribe labeled J² by Fazzo, whom she now seems to consider at least contemporary with J,¹ has used two models for his new copy of the Metaphysics. These remarks bring me anew to the main problem in Fazzo's work towards a new constitution of the Greek text: she has based her edition on a very limited assessment of the available sources; she ventured to revise Dieter Harlfinger's stemma without taking any notice of the hints that Harlfinger provides to the "open" branches of the manuscript tradition of the Metaphysics, which we have been (wrongly) used to associate with the so-called 'contamination' of manuscripts. Had Fazzo realized that Byzantine scholars themselves were interested in producing editions of ancient texts (and not in 'contaminating' manuscripts), she would have produced a far more accurate edition of Lambda.

I finally turn to the chronological issues raised by Fazzo in her response. I am eager to declare that I completely share with her the concern for accuracy. Fazzo says that I claim the fragment Y to be the most ancient manuscript of the Metaphysics; but this is not accurate. I say in my review that Y is perhaps the most ancient manuscript of the Metaphysics; perhaps it is not. As any trained paleographer knows, it is impossible to date precisely manuscripts written in ancient minuscule, unless they are dated by the copyists themselves. Thus J's pretty precise dating to the middle of the ninth century, to which Fazzo appeals in her response, is an estimation made by Jean Irigoin in 1957.² I have recently argued in a colloquium organized by Filippo Ronconi and Daniele Bianconi in Paris that J was copied around 900 and that it is slightly younger than E, which has to be dated earlier than usually assumed; this seems to have already found acceptance among some paleographers. E^Σ has been dated to the 13th/14th century, not by Myriam Hecquet-Devienne, as Fazzo says, but by Silvio Bernardinello in 1982;³ I believe to have shown elsewhere that this dating is no longer to be retained.⁴ Finally, A^b's dating to the end of the 11th century is not mine but Guglielmo Cavallo's.⁵ The dates 1118-1138 for Michael of Ephesus' exegetical activity, accepted by Fazzo, depend upon acceptance of two unsafe assumptions: (1) that the princess Anna Comnena conceived the idea of having scholars produce commentaries on Aristotle only after she first conceived a plot against her brother John in 1118; and (2) that Michael, born around 1060, would comment on Aristotle only because Anna has asked him to do so.⁶

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Notes:

1.   I quote Fazzo's words as to a possible dating of J² (p. 151): "Gli editori non hanno registrato alcuna differenza di epoca fra J et J² . . . Pertanto essi non hanno identificato precisamente il testo di J prima delle correzioni, il quale, risalendo al secolo IX, presenta il singolarissimo interesse di essere il piu antico documento che ci sia conservato . . . Le correzioni J² invece potrebbero essere posteriori alla data di E," traditionally dated to the 10th century. Fazzo observes in her response some graphic differences between between J and J²; they all can be explained by the very nature of "J²"'s interventions, which are not those of a copyist stricto sensu but those of a corrector.
2.   J. Irigoin, 'L'Aristote de Vienne', Jahrbuch der Österreichischen Byzantinistik 6 (1957), 5-10.
3.   See S. Bernardinello, 'Gli scoli alla Metafisica di Aristotele nel f. 234r del Parisinus graecus 1853 (E)', Elenchos 1 (1982), 39-54.
4.   P. Golitsis, 'Trois annotations de manuscrits aristotéliciens au XIIe siècle: les Parisini gr. 1901 et 1853 et l'Oxoniensis Corporis Christi 108', in D. Bianconi (ed.), Paleografia e oltre (Rome 2013), 33-52.
5.   See G. Cavallo, 'Scritture informali, cambio grafico e pratiche librarie a Bisanzio tra i secoli XI e XII', in G. Prato (ed.), I manoscritti greci tra riflessione e dibattito, Florence 2000, p. 219-238.
6.   For more details on Michael's exegetical activity, I refer the reader to my entry 'Michel d'Ephèse' in R. Goulet (ed.), Dictionnaire des philosophes antiques vol. 6 (Paris, due 2013).

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Roshdi Rashed, Abu Kamil. Algèbre et analyse diophantienne: édition, traduction et commentaire. Scientia Graeco-Arabica, Bd 9. Berlin; Boston: De Gruyter, 2012. Pp. xiv, 819. ISBN 9783110295610. $210.00.

Reviewed by Carlo Scardino, Universität Freiburg i.Br. (carlo.scardino@ucf.uni-freiburg.de)

Version at BMCR home site

Die mittelalterliche arabische Mathematik ist ein Musterbeispiel für die Rezeption und die eigenständige Weiterentwicklung der antiken Naturwissenschaften im Islam. Parallel zu den arabischen Übersetzungen der griechischen Standardwerke dieser Wissenschaft, zu denen die mindestens zweimal übersetzten Elementa Euklids, aber auch Archimedes' De sphaera et cylindro oder Diophants Arithmetica gehören, entstand im 9. Jh. eine neue Mathematik: Besonders hervorzuheben ist dabei der Mathematiker al-Ḫwārizmī (780- 850), der die Algebra (aus arabisch al-ǧabr „das Einrenken") als neue Disziplin der Berechnung eingeführt hat und aus dessen Namen später das Wort Algorithmus gebildet wurde. Der Ägypter Abū Kāmil (wohl 830-900), der sich als Nachfolger al-Ḫwārizmīs verstand, hat in seinen Werken die Arbeit seines Vorgängers weitergeführt und unter Zuhilfenahme von Euklids Elementa weiterentwickelt. Seine Arbeiten wurden ins Hebräische und ins Lateinische¹ übersetzt und beeinflußten europäische Mathematiker wie Fibonacci.

Abū Kāmils Hauptwerk, das Kitāb al-ǧabr wal-muqābala, ist bisher noch nicht auf arabisch herausgegeben worden. Mit seiner editio princeps hat Roshdi Rashed nun dieses wichtige Desiderat auf mustergültige Weise erfüllt. Wegen der Komplexität der Materie ist es, wie Rashed im Vorwort S. IX mit Recht schreibt, bei einem solchen Text nötig, die philologische Arbeit durch eine „compréhension en profondeur des mathématiques du texte et de leur histoire" zu ergänzen. Rashed, der auch Mathematiker ist, hat mit Hilfe der modernen mathematischen Terminologie alle von Abū Kāmil angeführten Beispiele erläutert und das Werk im zeitgenössischen wissenschaftsgeschichtlichen Kontext verortet.

Aus diesem Grund hat Rashed seiner Edition eine umfangreiche Einleitung (Introduction) und eine einführende Studie (S. 35-219) vorangestellt. In der Einleitung (S. 1-31) werden Leben und Werk Abū Kāmils, über den erstaunlicherweise wenig bekannt ist, rekonstruiert. Gegen die bisherige communis opinio, die Abū Kāmils Lebenszeit 850-930 ansetzt, meint Rashed, daß der Autor, der wohl seit 878 im Dienst des ägyptischen Herrschers Aḥmad ibn Ṭūlūn (reg. 868-883) stand, wohl etwas früher, von 830-900, lebte (S. 5): Da Abū Kāmil in seinem Werk weder Ibn Ṭūlūn nennt noch im Gegensatz zu Euklids Elementa die um 860 von Qusṭa ibn Lūqā übersetzten Arithmetica des Diophantos, die für sein Werk ebenfalls von Nutzen gewesen wären, zitiert, setzt Rashed als Terminus ante quem für Abū Kāmils Hauptwerk das Jahr 870 an (S. 5). Die klaren Beziehungen Abū Kāmils zu Diophants Werk sind für Rashed erstaunlich (S. 6: „S'agit-il des échos de la traduction, en cours à Bagdad, des Arithmétiques de Diophante?"). Wahrscheinlich war aber Diophantos' Arithmetik, die zum spätantiken Hochschulprogramm gehörte, schon vor der Übersetzung seines Werks ins Arabische auf indirektem Wege zugänglich.² Im folgenden stellt Rashed die beiden auf Arabisch erhaltenen Schriften von Abū Kāmils Werk, das nach den arabischen Testimonien über zehn Titel umfaßte, vor: Aus den verschiedenen Nachrichten und Zitaten (z.B. der nach Abū Kāmil lebenden Mathematiker al-Karaǧī und al-Samaw'al) und besonders aus dem Vergleich mit der hebräischen und der unvollständigen lateinischen Übersetzung läßt sich endgültig beweisen, daß das nur in einer im 13. Jh. in Kairo hergestellten und heute in Istanbul aufbewahrten Handschrift (MS 379 [19046] der Kara Muṣṭafā Paşa Sammlung in der Beyazit-Bibliothek) erhaltene Kitāb al-ǧabr wal-muqābala tatsächlich von Abū Kāmil stammt. Neben der lateinischen und der hebräischen Übersetzung bezeugt besonders Fibonaccis Liber Abaci, in dem dieselben Probleme wie bei Abū Kāmil behandelt werden, dessen Einfluß. In einem weiteren Schritt zeigt Rashed einleuchtend auf, daß die unter dem Titel Ṭarā'if al-ḥisāb in zwei Manuskripten aus Leiden (Leiden or. 199, fol. 50v-58v) und Paris (BNF, fonds arabe 4946, fol. 3v-16r, das wohl eine Kopie der Leidener Handschrift ist) überlieferte Schrift in Wirklichkeit das in den Testimonien als Kitāb aṭ-Ṭayr überlieferte Werk Abū Kāmils ist.

Im ersten Hauptteil (S. 35-239) ist es das große Verdienst Rasheds, unter Verwendung der modernen mathematischen Symbole und Begriffe die von Abū Kāmil besprochenen Algorithmen und geometrischen Beweise einwandfrei rekonstruiert und auch für Nicht-Mathematiker verständlich erklärt zu haben. Der Mehrwert, den dieser Teil für das Verständnis des Werks erzeugt, wird bei der Lektüre sofort klar. Zunächst illustriert Rashed die 70 Probleme, die Abū Kāmil im ersten Buch gelöst hat (S. 53-111), dann illustriert er Abū Kāmils Anwendung im zweiten Buch auf die Geometrie bei den Fünf- und Zehnecken (S. 113-143). Dasselbe gilt für die im dritten Buch behandelte unbestimmte Analysis (S. 145-181) und für weitere arithmetische Probleme (S. 183-195). Ebenfalls werden die im Kitāb aṭ-Ṭayr besprochenen Probleme praktischer Art, die von der Frage ausgehen, wie man für 100 Dirham verschiedene Vögel kaufen kann, mathematisch einwandfrei dargelegt (S. 197-219).

Schließlich versucht Rashed den kultur- und vor allem den wissenschaftsgeschichtlichen Kontext, in den Abū Kāmils Werk gehört, zu rekonstruieren (S. 221-239). Dieses etwas kurze und oberflächliche Kapitel, das von Aristoteles und Euklid ausgeht, würdigt zunächst die Leistung al-Ḫwārizmīs, der die Rechenkunst durch seinen neuen Ansatz erweitert hat. Al-Ḫwārizmīs Nachfolger, zu denen Abū Kāmil gehört, haben die bei ihm angelegten Beweise mit den Sätzen aus dem zweiten Buch von Euklids Elementa gleichgesetzt und so die algebraische Beweisführung durch eine geometrische erweitert. Ebenso wurde dazu eine algebraische Terminologie, die für die Variabeln Termini wie ša'i („Sache") oder die Münzbegriffe dirham und dinār verwendet, geschaffen. Interessant ist dabei, daß Abū Kāmil als erster den geometrischen vom algebraischen Beweis unterschieden hat. Weshalb Abū Kāmil die letztlich in Aristoteles' Analytica posteriora I,2ff. angelegte und bei den spätantiken Kommentaren und arabischen Juristen und Philosophen weitergeführte Unterscheidung zwischen schlüssiger Beweisführung (burhān = ἀπόδειξις) und auf Zeichen beruhendem Beweis (dalīl = τεκμήριον) bzw. zwischen dem „wieso" (limā = διότι) und dem „daß" (inna = ὅτι) nicht übernommen hat, sondern zwischen der Ursache ('illa) und dem Zeichen (išāra), das er anstelle von dalīl verwendet, ohne ontologische Differenzierung unterscheidet, kann Rashed nicht entscheiden (S. 239): „Soit l'opposition dalīl/'illa était déjà formalisée en son temps et il s'est consciemment éloigné de cette terminologie parce qu'elle lui semblait trop 'fixiste' d'un point de vue ontologique. … Soit Abū Kāmil ne connaissait pas encore l'opposition qui allait devenir traditionnelle quelques décennies plus tard." An dieser Stelle wäre eine umfassendere Untersuchung der von Abū Kāmil verwendeten Begriffe nützlich gewesen, um seine Stellung bei der Entwicklung der arabischen Fachsprache besser einordnen zu können; das Glossar am Ende der Edition (S. 775-804) bietet dazu einen ausgezeichneten Ausgangspunkt.

Der zweite Hauptteil besteht aus der zweisprachigen kritischen Edition der beiden auf arabisch erhaltenen Werke Abū Kāmils (S. 242-761). Die französische Übersetzung erscheint dem Inhalt trotz einiger Freiheiten angemessen und flüssig. Zusätzliche Anmerkungen bieten inhaltliche bzw. mathematische Erklärungen oder verweisen auf den ersten Teil. Was den arabischen Text betrifft, so erleichtert Rashed durch das Setzen vieler Vokalzeichen die Lektüre. Der kritische Apparat enthält nicht nur textkritische Anmerkungen, sondern auch Hinweise auf loci similes bzw. Zitate und Vergleiche mit der lateinischen Version und den arabischen Werken, die sich auf Abū Kāmil beziehen. Einige – meist für das allgemeine Verständnis des Inhalts irrelevante – Anmerkungen und Ergänzungen im Codex werden nur im arabischen Apparat angeführt und sind für den des Arabischen nicht mächtigen Leser nicht verwertbar.³ Da der Text der Handschrift nicht viele philologische Probleme stellt,⁴ sondern fast immer dieselben, wohl auf den Kopisten zurückgehenden Abweichungen von den Regeln des klassischen Arabisch aufweist, wäre es praktischer gewesen, diese Fehler entweder bei der Beschreibung der sprachlichen Merkmale des Codex anzuführen und im Text der Edition jeweils stillschweigend zu korrigieren oder aber nur bei ihrem ersten Auftreten im Apparat anzuführen: Es handelt sich bei den Substantiven um Kasus- oder Numerusfehler: so steht oft der Singular dirham statt der aus dem Kontext nötigen Pluralform darāhim (z.B. S. 293, Zeile 7), bei Pluralformen eine Genetiv/Akkusativendung -īna statt des Nominativs auf -ūna oder bei Singularen anstelle des Akkusativs auf -an der Nominativ. Die wenigen und ohne Verweis auf die Sekundärliteratur im Apparat gebotenen grammatikalischen und lexikalischen Erklärungen sind wenig hilfreich, wenn sie eine von der Standardsprache abweichende Konstruktion rechtfertigen sollen: So vermißt man etwa S. 363, Zeile 9 bei der Angabe, daß beim Verb kāna neben dem Akkusativ auch der Nominativ möglich sei, den Hinweis auf eine Parallelstelle. Dagegen hätte die Konstruktion von exklamatorischem kam mit Genetiv anstelle des Akkusativs wenigstens erwogen werden können (so hätte man vielleicht S. 285, Zeile 2: kam ša'i(in) statt kam ša'ian stehen lassen können).⁵ Des weiteren fügt Rashed zwischen den einzelnen Abschnitten Titel ein, ohne aber dabei klarzumachen, ob diese lediglich dazu dienen, den Text besser zu gliedern, oder ob diese seiner Meinung nach zur Originalfassung gehörten, die ein Kopist übergangen und er wiederhergestellt hat. So fügt Rashed etwa S. 299 den Zwischentitel <ḍarb wa-qisma al-ǧuḏūr> hinzu, tilgt dann aber in der nächsten Zeile das überlieferte [qāla Abū Kāmil], das er wohl für einen Zusatz des Kopisten hält. Einen ähnlichen Fall findet man S. 523 zu Beginn des Buchs über die Penta- und Dekagone, wo aber Rashed den Anfang qāla Abū Kāmil … stehen läßt. Auch in diesen Fällen wäre eine Erklärung in Form einer Anmerkung auf der französischen Seite des Texts erwünscht gewesen. Dasselbe gilt S. 409, Zeile 19, wo Rashed aufgrund der lateinischen Übersetzung eine Lücke ansetzt und diese ergänzt. Ebenso wäre an dieser Stelle auf der französischen Seite eine Anmerkung nützlich gewesen.⁶ Da Rashed keine Abbildungen der benutzten Handschriften bietet, wissen wir nicht, ob die von ihm in der Ausgabe reproduzierten geometrischen Figuren genau denjenigen in der Handschrift entsprechen. Insgesamt ist aber die Edition sehr sorgfältig gestaltet und weist nur wenige Druckfehler auf.⁷

Zum ganz überwiegenden Teil handelt es sich bei den oben aufgeführten Monita um Kleinigkeiten, die weder der Bedeutung noch der Qualität dieser Edition Abbruch tun. Insgesamt hat Rashed eine Arbeit vorgelegt, die weit über die Grenzen der Orientalistik für alle, die sich mit der Geschichte der Wissenschaften beschäftigen, eine solide und sehr brauchbare Arbeitsgrundlage bildet.

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Notes:

1.   Zur lateinischen Übersetzung vgl. J. Sesiano, La version latine médiévale de l'Algèbre d'Abū Kāmil, in: M. Folkerts / J.P. Hogendikk (Hgg.), Vestigia mathematica, Studies in Medieval and Early Modern Mathematics in Honour of H.L.L. Busard, Amsterdam 1993, 315-452. Zur hebräischen Übersetzung vgl. J. Weinberg, Die Algebra des Abū Kāmil Šoǧa b. Aslam, Diss. München 1935 und M. Levey, The Algebra of Abū Kāmil in a Commentary by Mordecai Finzi, Hebrew Text, Translation and Commentary with Special Reference to the Arabic Text, Madison/Milwaukee/London, 1966.
2.   Die Möglichkeit einer indirekten Überlieferung antiken Wissens in der islamischen Frühzeit erwägt Rashed selbst in R. Rashed, Scienze „Esatte" dal greco all'arabo: trasmissione e traduzione, in: S. Settis (Hg.), I Greci. Storia, Cultura, Arte, Società. I Greci oltre la Grecia, vol. 3, Torino 2001, 705-740.
3.   So etwa S. 353, Zeile 11, wo Rashed die explikative, marginale Glosse nicht übersetzt (ebenso S. 415, Zeile 8), oder S. 359, Zeile 19, wo Rashed angibt, daß ša'ian an dieser Stelle im Sinne von „Anteil" zu verstehen sei. Hingegen übersetzt er S. 384 die Glosse eines Abū Yūsuf, der vielleicht der Kopist der Handschrift war (vgl. S. 10), auch ins Französische.
4.   Nur selten sind die Figuren falsch beschriftet (etwa auf S. 355; 499 oder 501).
5.   Vgl. etwa W. Fischer, Grammatik des Klassischen Arabisch, Wiesbaden³ 2002, 133, §287. Hingegen hätte man S. 245, Zeile 16 das in der Handschrift überlieferte Verb wallafa in der Bedeutung von allafa („verfassen"), das nach Rashed in keinem Wörterbuch zu finden ist, analog etwa zu waddā = addā (vgl. R. Dozy, Supplément aux Dictionnaires Arabes, vol. 2, Leiden 1881, S. 801, s.v. waddā) als vom Kopisten verwendete „vulgäre"Form ohne weiteres durch die korrekte Form allafa ersetzen können.
6.   So ergänzt Rashed S. 559, Zeile 15 auf Grund der lateinischen Übersetzung den arabischen Text; S. 539 steht der Hinweis auf das Fehlen eines Begriffs in der lateinischen Version nur auf der arabischen Seite. Ebenso ergänzt Rashed den Text S. 745, Zeilen 14-16, jedoch ohne diesen Zusatz im Apparat zu rechtfertigen.
7.   So etwa S. 221 antiphairesis statt antaphairesis, S. 451, Zeile 14 im Apparat nāfiṣa statt nāqiṣa, S. 509, Zeile 6 im Apparat per via statt statt per viam.

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Books Received August 2013.

Version at BMCR home site

This list contains all books available for review this month (only those with asterisks are unassigned; those that appear without asterisks are already assigned to reviewers). Qualified volunteers should indicate their interest by sending a message to classrev@brynmawr.edu, with their last name and requested author in the subject line. They should state their qualifications (both in the sense of degrees held and in the sense of experience in the field concerned) and explain any previous relationship with the author or authors. Volunteers are expected to have received their PhDs. Graduate students writing theses will be considered if nominated by a supervisor who agrees in advance to read and approve the review before submission.

The list of books available for review is sent out by e-mail on or near the first of the following month. This page will not be updated to indicate that books have been assigned. Please consult the updated list of books available for review at http://bmcr.brynmawr.edu/booksavailable.html.

*Angeli Bertinelli, Maria Gabriella. Lunensia antiqua. Serta antiqua et mediaevalia, 13; Storia antica, 9. Roma: Giorgio Bretschneider editore, 2011. viii, 502 p., [70] p. of plates. € 150.00 (pb). ISBN 9788876892578.

*Angiolillo, Simonetta, Marco Giuman and Chiara Pilo (edd.). Meixis: dinamiche di stratificazione culturale nella periferia greca e romana. Atti del convegno internazionale di studi "I l sacro e il profano" (Cagliari, Cittadella dei Musei, 5-7 maggio 2011). Archeologica, 169. Roma: Giorgio Bretschneider editore, 2012. x, 255 p., lxiii p. of plates. € 130.00 (pb). ISBN 9788876892707.

**Arlt, Carolin and Martin Andreas Stadler (edd.). Das Fayyûm in Hellenismus und Kaiserzeit: Fallstudien zu multikulturellem Leben in der Antike. Wiesbaden: Harrassowitz Verlag, 2013. vi, 226 p. € 48.00 (pb). ISBN 9783447069250.

*Ashdowne, R. K. and D. R. Howlett (edd.). Dictionary of medieval Latin from British sources. Fascicule XVI Sol-Syz. Oxford; New York: Published for the British Academy by Oxford University Press, 2013. [208] p. $55.00 (pb). ISBN 9780197265451.

**Bagordo, Andreas (ed., trans., comm.). Telekleides: Einleitung, Übersetzung, Kommentar. Fragmenta comica, Bd 4. Heidelberg: Verlag Antike, 2013. 342 p. € 74.90. ISBN 9783938032626.

*Bakewell, Geoffrey W. Aeschylus's Suppliant women: the tragedy of immigration. Wisconsin studies in classics. Madison: University of Wisconsin Press, 2013. x, 209 p. $29.95 (pb). ISBN 9780299291747.

*Baldoni, Daniela, Fede Berti and Marco Giuman (edd.). Iasos e il suo territorio. Atti del convegno internazionale per i cinquanta anni della Missione archeologica italiana (Istanbul, 26-28 febbraio 2011). Archeologica, 170; Missione archeologica italiana di Iasos, 5. Roma: Giorgio Bretschneider editore, 2013. xiv, 263 p., lxxxiv p. of plates. € 180.00 (pb). ISBN 9788876892752.

*Bettini, Maurizio. Women and weasels: mythologies of birth in ancient Greece and Rome (translated by Emlyn Eisenach; first published 1998). Chicago; London: University of Chicago Press, 2013. xi, 369 p. $65.00. ISBN 9780226044743.

Boin, Douglas. Ostia in late antiquity. Cambridge; New York: Cambridge University Press, 2013. xix, 287 p. $99.00. ISBN 9781107024014.

Bowman, Alan and Andrew Wilson (edd.). The Roman agricultural economy: organization, investment, and production. Oxford studies on the Roman economy. Oxford; New York: Oxford University Press, 2013. xvii, 333 p. $150.00. ISBN 9780199665723.

*Bryen, Ari Z. Violence in Roman Egypt: a study in legal interpretation. Empire and after. Philadelphia: University of Pennsylvania Press, 2013. 363 p. $75.00. ISBN 9780812245080.

*Bussels, Stijn. The animated image: Roman theory on naturalism, vividness and divine power. Studien aus dem Warburg-Haus, Bd 11; Reihe "Kunst und Wirkmacht / Art and agency". Berlin; Leiden: Akademie Verlag; Leiden University Press, 2012. 222 p. $99.00. ISBN 9783050059495.

*Calderone, Anna (ed.). Cultura e religione delle acque. Atti del Convegno interdisciplinare "Qui fresca l'acqua mormora ... " (S. Quasimodo, Sapph. fr. 2,5), Messina, 29-30 marzo 2011. Archaeologica, 167. Roma: Giorgio Bretschneider editore, 2012. xvi, 433 p., xl p. of plates. € 170.00 (pb). ISBN 9788876892721.

*Carleton Paget, James and Joachim Schaper (edd.). The new Cambridge history of the Bible. Volume 1: From the beginnings to 600. Cambridge; New York: Cambridge University Press, 2013. xxvii, 979 p. $190.00. ISBN 9780521859387.

*Christensen, Johnny. An essay on the unity of Stoic philosophy. Copenhagen: Museum Tusculanum Press, 2012. xii, 115 p. $29.00. ISBN 9788763538985.

*Cusset, Christophe, Évelyne Prioux and Hamidou Richer (edd.). Ephorion et les mythes: images et fragments. Actes du colloque international (Lyon, 19-20 janvier 2012). Études, 9. Naples: Centre Jean Bérard, 2013. 340 p. € 30.00 (pb). ISBN 9782918887164.

**Damm-Meinhard, Ursula and Tobias Mühlenbruch. Baubefunde und Stratigraphie der Unterburg und des nordwestlichen Stadtgebiets (Kampagnen 1976 bis 1983). Teil 3: Die ausgehende Palastzeit (SH III B2) und die mykenische Nachpalastzeit (SH III C), Dokumentation zu den Bänden XVII.1 und 2. Tiryns, 17.3. Wiesbaden: Ludwig Reichert Verlag, 2013. 146 p. € 98.00. ISBN 9783895008504.

*Damon, Cynthia (trans.). Tacitus: Annals. Penguin classics. London; New York: Penguin Books, 2012. lv, 468 p. $18.00 (pb). ISBN 9780140455649.

*Dorandi, Tiziano (ed.). Diogenes Laertius: Lives of eminent philosophers. Cambridge classical texts and commentaries, 50. Cambridge; New York: Cambridge University Press, 2013. xi, 943 p. $240.00. ISBN 9780521886819.

*Drake, Susanna. Slandering the Jew: sexuality and difference in early Christian texts. Divinations: rereading late ancient religion. Philadelphia: University of Pennsylvania Press, 2013. 176 p. $55.00. ISBN 9780812245202.

**Dunsch, Boris, Ernst-Richard Schwinge and Thomas A. Schmitz (edd.). Epos, Lyrik, Drama: Genese und Ausformung der literarischen Gattungen. Festschrift für Ernst-Richard Schwinge zum 75. Geburtstag. Bibliothek der klassischen Altertumswissenschaften, 139. Heidelberg: Universitätsverlag Winter, 2013. 421 p. € 74.00. ISBN 9783825361662.

*Enmarch, Roland and Verena M. Lepper (edd.). Ancient Egyptian literature: theory and practice. Proceedings of the British Academy, 188. Oxford: Published for the British Academy by Oxford University Press, 2013. xv, 299 p. $125.00. ISBN 9780197265420.

*Farrell, Joseph and Damien Nelis (edd.). Augustan poetry and the Roman Republic. Oxford; New York: Oxford University Press, 2013. xi, 393 p. $150.00. ISBN 9780199587223.

*Fery-Hue, Françoise (ed.). Traduire de verrnaculaire en Latin au Moyen Âge et à la Renaissance: méthodes et finalités. Études et recontres de l'École des chartes, 42. Paris: École nationale des chartes, 2013. 342 p. € 32.00 (pb). ISBN 9782357230354.

Flohr, Miko. The world of the Fullo: work, economy, and society in Roman Italy. Oxford studies on the Roman economy. Oxford; New York: Oxford University Press, 2013. xvi, 401 p. $185.00. ISBN 9780199659357.

**Forschner, Maximilian (ed., trans., comm.). Platon, Euthyphron: Übersetzung und Kommentar. Platon Werke, Bd 1.1. Göttingen: Vandenhoeck und Ruprecht, 2013. 212 p. € 69.99. ISBN 9783525304006.

*Froehlich, Susanne. Handlungsmotive bei Herodot. Collegium Beatus Rhenanus, Bd 4. Stuttgart: Franz Steiner Verlag, 2013. 226 p. € 44.00 (pb). ISBN 9783515104111.

*Gange, David. Dialogues with the dead: Egyptology in British culture and religion, 1822-1922. Classical presences. Oxford; New York: Oxford University Press, 2013. ix, 357 p. $150.00. ISBN 9780199653102.

*Gerson, Lloyd P. (ed., trans., comm.). Plotinus, Ennead V.5: that the intelligibles are not external to the intellect, and on the good. The Enneads of Plotinus, with philosophical commentaries. Las Vegas; Zurich; Athens: Parmenides Publishing, 2013. 214 p. $32.00 (pb). ISBN 9781930972858.

*Gibbs, Matthew, Milo Nikolic and Pauline Ripat (edd.). Themes in Roman society and culture: an introduction to ancient Rome. Don Mills, ON: Oxford University Press Canada, 2014. xxxi, 464 p. $81.95 (pb). ISBN 9780195445190.

*Harrisson, Juliette. Dreams and dreaming in the Roman Empire: cultural memory and imagination. London; New York: Bloomsbury Academic, 2013. ix, 309 p. £ 65.00. ISBN 9781441176332.

*Hemelrijk, Emily and Greg Woolf (edd.). Women and the Roman City in the Latin West. Mnemosyne supplements. History and archaeology of classical antiquity, 360. Leiden; Boston: Brill, 2013. xxii, 408 p. $180.00. ISBN 9789004255944.

*Herrmann, Katharina. Nunc levis est tractanda Venus: Form und Funktion der Komödienzitate in der römischen Liebeselegie. Europäische Hochschulschriften; Reihe 15: Klassische Sprachen und Literatur, Bd 98. Frankfurt am Main: Peter Lang, 2013. 306 p. $64.95 (pb). ISBN 9783631576847.

**Iovino, Rossella. La sintassi dei modificatori nominali in latino. LINCOM studies in Indo-European linguistics, 40. München: LINCOM Europa, 2012. viii, 259 p. € 77.10 (PDF only). ISBN 9783862883837.

Johnson, Aaron P. and Jeremy M. Schott (edd.). Eusebius of Caesarea: tradition and innovations. Hellenic studies, 60. Washington, DC: Center for Hellenic Studies, trustees for Harvard University, 2013. x, 380 p. $24.95 (pb). ISBN 9780674073296.

Kaldellis, Anthony. Ethnography after antiquity: foreign lands and peoples in Byzantine literature. Empire and after. Philadelphia: University of Pennsylvania Press, 2013. x, 277 p. $75.00. ISBN 9780812245318.

**Kennedy, David L. Settlement and soldiers in the Roman Near East. Variorum collected studies series, CS 1032. Farnham; Burlington, VT: Ashgate, 2013. 300 p. $165.00. ISBN 9781409464365.

**Khariouzov, Astrid. Prodigien in der römischen Königszeit: eine motivgeschichtliche und narratologische Analyse im 1. Buch des Livius. Klassische Philologie, 5. Berlin: Frank et Timme, 2013. 168 p. € 28.00. ISBN 9783865965394.

*Kremmydas, Christos and Kathryn Tempest (edd.). Hellenistic oratory: continuity and change. Oxford; New York: Oxford University Press, 2013. viii, 420 p. $160.00. ISBN 9780199654314.

*Lehmann, Yves (ed.). Aristoteles Romanus: la réception de la science aristotélicienne dans l'Empire gréco-romain. Recherches sur les rhétoriques religieuses (RRR), 17. Turnhout: Brepols Publishers, 2013. ix, 606 p. € 75.00 (pb). ISBN 9782503549132.

*MacLachlan, Bonnie. Women in ancient Rome: a sourcebook. Bloomsbury sources in ancient history. London; New York: Bloomsbury Academic, 2013. x, 222 p. £ 22.99 (pb). ISBN 9781441164216.

*Maltby, Robert and Kenneth Belcher. Wiley's real Latin: learning Latin from the source. Malden, MA; Oxford; Chichester: Wiley-Blackwell, 2014. xxv, 319 p. $29.95 (pb). ISBN 9780470655078.

*Marastoni, Silvia, Attilio Mastrocinque and Beatrice Poletti. Hereditas, adoptio e potere politico in Roma antica. Pubblicazioni del dipartimento Tempo, spazio, immagine, società dell'Università di Verona, serie Storico-archeologica, 2. Roma: Giorgio Bretschneider editore, 2011. x, 118 p. € 65.00 (pb). ISBN 978887682639.

*McConnell, Justine. Black odysseys: the Homeric Odyssey in the African diaspora since 1939. Classical presences. Oxford; New York: Oxford University Press, 2013. x, 312 p. $125.00. ISBN 9780199605002.

*Mercuri, Laurence. La necropoli occidentale di Castiglione di Ragusa (Sicilia): scavi 1969-1971. Monumenti antichi, serie miscellanea, 15; serie generale, 69. Roma: Giorgio Bretschneider editore, 2012. 321 p., lxxii p. of plates. € 240.00 (pb). ISBN 9788876892738;.

*Momigliano, Nicoletta. Bronze Age Carian Iasos: structures and finds from the area of the Roman Agora (c. 3000-1500 BC). Archaeologica, 166; Missione archeologica italiana di Iasos, 4. Roma: Giorgio Bretschneider editore, 2012. xvi, 226 p., [176] p. of plates. € 130.00 (pb). ISBN 9788876892677.

**Mühlenbruch, Tobias. Baubefunde und Stratigraphie der Unterburg und des Nordwestlichen Stadtgebiets (Kampagnen 1976 bis 1983). Teil 2: Die mykenische Nachpalastzeit (SH III C). Text. Tiryns, Bd 17.2. Wiesbaden: Reichert Verlag, 2013. xviii, 426 p. € 68.00. ISBN 9783895008498.

Nagy, Joseph Falaky (ed.). Writing down the myths. Cursor mundi, 17. Turnhout: Brepols Publishers, 2013. x, 323 p. € 80.00. ISBN 9782503542188.

*Natali, Carlo. Aristotle: his life and school (edited by D. S. Hutchinson; first published 1991). Princeton; Oxford: Princeton University Press, 2013. xix, 219 p. $29.95. ISBN 9780691096537.

*Nati, Danilo. Ceramica attica a figure nere nel Museo archeologico nazionale di Tarquinia. I.1 La collezione Bruschi Falgari. Archaeologica, 168. Roma: Giorgio Bretschneider editore, 2012. xiv, 166 p. € 110.00 (pb). ISBN 9788876892714.

*Nervegna, Sebastiana. Menander in antiquity: the contexts of reception. Cambridge; New York: Cambridge University Press, 2013. xv, 317 p. $99.00. ISBN 9781107004221.

**Nesselrath, Heinz-Günther and Florian Wilk (edd.). Gut und Böse in Mensch und Welt: pilosophische und religiöse Konzeptionen vom Alten Orient bis zum frühen Islam. Orientalische Religionen in der Antike, 10. Tübingen: Mohr Siebeck, 2013. viii, 340 p. € 89.00. ISBN 9783161525742.

**Orth, Christian (ed., trans., comm.). Alkaios - Apollophanes: Einleitung, Übersetzung, Kommentar. Fragmenta comica, Bd 9.1. Heidelberg: Verlag Antike, 2013. 450 p. € 85.90. ISBN 9783938032633.

*Osanna, Massimo and Mariasilvia Vullo (edd.). Segni del potere: oggetti di lusso dal Mediterraneo nell'Appennino lucano di età arcaica. Polieion. Venosa: Osanna Edizioni, 2013. 327 p. € 45.00 (pb). ISBN 9788881674015.

*Padilla, C. and J. Redondo (edd.). El sobrenatural a les literatures mediterrànies des de l'època clàssica fins a les societats actuals. Classical and Byzantine monographs, 77. Amsterdam: Adolf M. Hakkert, 2012. 359 p. (pb). ISBN 9789025612795.

*Paduano, Guido and Alessandro Russo (edd.). Alessandro Perutelli. Studi sul teatro latino. Testi e studi di cultura classica, 51. Pisa: Edizioni ETS, 2013. 186 p. € 23.00 (pb). ISBN 9788846729897.

Pagliardi, Maria Nicoletta and Marina Magnani Cianetti. Il mosaico di Castel Porziano. Monumenti antichi, serie miscellanea, 14; serie generale, 68. Roma: Giorgio Bretschneider editore, 2012. 35 p., xxv p. of plates. € 85.00 (pb). ISBN 9788876892745.

*Pani, Mario. Augusto e il Principato. Introduzioni. Bologna: il Mulino, 2013. 210 p. € 18.00 (pb). ISBN 9788815245649.

*Papaioannou, Stratis. Michael Psellos: rhetoric and authorship in Byzantium. Cambridge; New York: Cambridge University Press, 2013. xv, 347 p. $110.00. ISBN 9781107026223.

*Pera, Rossella (ed.). Il significato delle immagini: numismatica, arte, filologia, storia. Atti del secondo incontro internazionale di studio del Lexicon Iconographicum Numismaticae (Genova, 10-12 novembre 2005). Serta antiqua et mediaevalia, 14; Scienze documentarie, 2. Roma: Giorgio Bretschneider editore, 2012. xxv, 536 p., lxxxii p. of plates. € 150.00 (pb). ISBN 9788876892660.

*Peter, Ulrike and Bernhard Weisser (edd.). Translatio nummorum: römische Kaiser in der Renaissance. Akten des internationalen Symposiums Berlin 16.-18. November 2011. Cyriacus, Bd 3. Mainz; Ruhpolding: Verlag Franz Philipp Rutzen, 2013. 360 p. € 75.00 (pb). ISBN 9783447069021.

*Pietsch, Christian (ed.). Ethik des antiken Platonismus: der platonische Weg zum Glück in Systematik, Entstehung und historischem Kontext. Akten der 12. Tagung der Karl-und-Gertrud-Abel-Stiftung vom 15. bis 18. Oktober 2009 in Münster. Philosophie der Antike, Bd 32. Stuttgart: Franz Steiner Verlag, 2013. 333 p. € 56.00. ISBN 9783515101585.

*Porten Palange, Francesca Paola and Cristina Troso. La terra sigillata italica della collezione Stenico. Archaeologica, 165. Roma: Giorgio Bretschneider editore, 2011. xi, 133 p., xlv p. of plates. € 90.00 (pb). ISBN 9788876892646.

*Rapezzi, Pietro (ed., trans., comm.). Marziale, Epigrammi: introduzione, traduzione e note. Materiali. Urbino: Edizioni Quattroventi, 2013. 296 p. € 32.00 (pb). ISBN 9788838209672.

*Rayor, Diane J. (trans.). Euripides' Medea: a new translation. Cambridge; New York: Cambridge University Press, 2013. xxix, 100 p. $14.99 (pb). ISBN 9781107652217.

*Santangelo, Federico. Divination, prediction and the end of the Roman Republic. Cambridge; New York: Cambridge University Press, 2013. xii, 357 p. $99.00. ISBN 9781107026841.

Scholz, Peter and Uwe Walter (edd.). Fragmente Römischer Memoiren. Studien zur Alten Geschichte, 18. Heidelberg: Verlag Antike, 2013. 189 p. € 49.90. ISBN 9783938032596.

*Siapkas, Johannes and Lena Sjögren. Displaying the ideals of antiquity: the petrified gaze. Routledge monographs in classical studies, 15. London; New York: Routledge, 2014. xii, 242 p. $125.00. ISBN 9780415529167.

Smith, Roland R. R. The marble reliefs from the Julio-Claudian Sebasteion. Aphrodisias, 6. Darmstadt; Mainz: Verlag Philipp von Zabern, 2013. xv, 376 p., 175 p. of plates. € 89.90. ISBN 9783805346054.

*Snell, Daniel C. Ancient Near East: the basics. London; New York: Routledge, 2014. xiii, 161 p. $21.95 (pb). ISBN 9780415656986.

*van Binsbergen, Wim M. J. Before the Presocratics: cyclicity, transformation, and element cosmology: the case of transcontinental pre- or protohistoric cosmological substrates linking Africa, Eurasia and North America. Quest: an African journal of philosophy / revue africaine de philosophie, special issue vols 23-24 (2009-2010), nos 1-2. Haarlem: Shikanda Publishing House, 2012. 398 p. (pb). ISBN 9789078382157.

Van Riel, Gerd. Plato's gods. Ashgate studies in the history of philosophical theology. Farnham; Burlington, VT: Ashgate, 2013. 146 p. $39.95 (pb). ISBN 9780754607014.

**van Waarden, Johannes A. and Gavin Kelly (edd.). New approaches to Sidonius Apollinaris. Late antique history and religion, 7. Leuven: Peeters, 2013. xi, 397 p. € 89.00. ISBN 9789042929289.

*Whitmarsh, Tim. Beyond the Second Sophistic: adventures in Greek postclassicism. Berkeley; Los Angeles; London: University of California Press, 2013. xiii, 278 p. $49.95. ISBN 9780520276819.

Wortley, John (ed., trans.). The anonymous Sayings of the Desert Fathers: a select edition and complete English translation. Cambridge; New York: Cambridge University Press, 2013. viii, 651 p. $145.00. ISBN 9780521509886.

**Yiftach-Firanko, Uri (ed.). The Letter: law, state, society and the epistolary format in the ancient world. Proceedings of a colloquium held at the American Academy in Rome 28-30.9.2008. Legal documents in ancient societies (LDAS), 1; Philippika, 55. Wiesbaden: Harrassowitz Verlag, 2013. 310 p. € 56.00 (pb). ISBN 9783447067645.

Still Available

*Accattino, Paolo and Michele Curnis (edd., trans., comm.). Aristotele, La Politica, Libro III. Aristotele. La Politica, 3. Roma: "L'Erma" di Bretschneider, 2013. 273 p. ISBN 9788882659219.

**Alpass, Peter. The religious life of Nabataea. Religions in the Graeco-Roman world, 175. Leiden; Boston: Brill, 2013. xi, 316 p. $174.00. ISBN 9789004190511.

*Altripp, Michael. Die Basilika in Byzanz: Gestalt, Ausstattung und Funktion sowie das Verhältnis zur Kreuzkuppelkirche. Millennium-Studien / Millennium studies, Bd 42. Berlin; Boston: De Gruyter, 2013. ix, 216 p., 125 p. of plates. $182.00. ISBN 9783110265026.

*Asper, Markus (ed.). Writing science medical and mathematical authorship in Ancient Greece. Science, technology, and medicine in ancient cultures, 1. Berlin; Boston: De Gruyter, 2013. viii, 502 p. $168.00. ISBN 9783110295054.

*Augoustakis, Antony (ed.). Ritual and religion in Flavian epic. Oxford; New York: Oxford University Press, 2013. xvii, 406 p. $150.00. ISBN 9780199644094.

*Augoustakis, Antony and Ariana Traill (edd.). A companion to Terence. Blackwell Companions to the Ancient World. Malden, MA; Oxford; Chichester: Wiley-Blackwell, 2013. xiii, 541 p. $195.00. ISBN 9781405198752.

*Bernabé, Alberto, Miguel Herrero de Jáuregui, Ana Isabel Jiménez San Cristóbal and Raquel Martín Hernández (edd.). Redefining Dionysos. MythosEikonPoiesis, Bd 5. Berlin; Boston: De Gruyter, 2013. ix, 649 p., xxxvii p. of plates. $182.00. ISBN 9783110300918.

**Bernays, Ludwig (trans.). Die 24 Bücher von Homers Ilias: Götter und Menschen im Trojanischen Krieg. Dozwil: Edition Signathur, 2013. 666 p. € 33.75. ISBN 9783908141907.

*Blanchard, Alain (ed., trans.). Ménandre, tome II: Le Héros; L'Arbitrage; La Tondue; La Fabula incerta du Caire. Collection des universités de France. Série grecque, 495. Paris: Les Belles Lettres, 2013. lxxi, 238 p. € 55.00 (pb). ISBN 9782251005782.

*Bonnechere, Pierre and Renaud Gagné (edd.). Sacrifices humains: perspectives croisées et représentations / Human sacrifice: cross-cultural perspectives and representations. Collection Religions, 2. Liège: Presses Universitaires de Liège, 2013. 266 p., xvii p. of plates. € 33.00 (pb). ISBN 9782875620217.

*Carr, Annemarie Weyl and Andreas Nicolaïdès (edd.). Asinou across time: studies in the architecture and murals of the Panagia Phorbiotissa, Cyprus. Dumbarton Oaks studies, 43. Washington, DC: Dumbarton Oaks Research Library and Collection, 2012. xii, 431 p. $75.00. ISBN 9780884023494.

**Castiglione, Marianna and Alessandro Poggio (edd.). Arte-Potere: forme artistiche, istituzioni, paradigmi interpretativi. Atti del convegno di studio tenuto a Pisa, Scuola Normale Superiore, 25-27 Novembre 2010. Archeologia e arte antica. Milano: LED Edizioni, 2012. 388 p. € 78.00. ISBN 9788879165037.

*Consoli, Maria Elvira (ed.). Sapientia et eloquentia: omaggio ad Antonio Garzya. Offerto dall'AST Sez. di Lecce. Universitàdegli del Salento. Pubblicazioni del Dipartimento di studi storici dal Medioevo all'età contemporanea, 107. Galatina (Lecce): Congedo Editore, 2012. 226 p. € 28.00 (pb). ISBN 9788867660247.

*Côté, Dominique and Pascale Fleury (edd.). Discours politique et Histoire dans l'Antiquité. Dialogues d'histoire ancienne - supplément, 8. Besançon: Presses universitaires de Franche-Comté, 2013. 420 p. € 30.00 (pb). ISBN 9782848674469.

*Dönike, Martin. Altertumskundliches Wissen in Weimar. Transformationen der Antike, Bd 25. Berlin; Boston: De Gruyter, 2013. vi, 515 p. $112.00. ISBN 9783110313826.

*Fantham, Elaine. Roman literary culture: from Plautus to Macrobius. Second edition (first published 1996). Ancient society and history. Baltimore: Johns Hopkins University Press, 2013. xix, 338 p. $30.00 (pb). ISBN 9781421408361.

*Graham, Daniel W. Science before Socrates: Parmenides, Anaxagoras, and the new astronomy. Oxford; New York: Oxford University Press, 2013. xiii, 287 p. $49.95. ISBN 9780199959785.

*Groß, Daniel. Plenus litteris Lucanus: zur Rezeption der horazischen Oden und Epoden in Lucans Bellum Civile. Litora classica, 3. Rahden/Westf.: VML Verlag Marie Leidorf, 2013. 305 p. € 34.80 (pb). ISBN 9783867574730.

*Härmä, Juhani (ed.). Veikko Väänänen, latiniste et romaniste: un bilan. Publications romanes de l'Université de Helsinki, 5. Helsinki: Helsingin yliopiston, Nykykielten laitos, 2012. 153 p. € 10.00 (pb). ISBN 9789521084560.

*Harris, Jonathan, Catherine Holmes and Eugenia Russell (edd.). Byzantines, Latins, and Turks in the eastern Mediterranean world after 1150. Oxford studies in Byzantium. Oxford; New York: Oxford University Press, 2012. xi, 378 p., [8] p. of plates. $150.00. ISBN 9780199641888.

**Holzer, Angela Cornelia. Rehabilitationen Roms: die römische Antike in der deutschen Kultur zwischen Winckelmann und Niebuhr. Bibliothek der klassischen Altertumswissenschaften, 135. Heidelberg: Universitätsverlag Winter, 2013. 560 p. € 56.00. ISBN 9783825360429.

*Horst, Claudia. Marc Aurel: Philosophie und politische Macht zur Zeit der Zweiten Sophistik. Historia - Einzelschriften, Bd 225. Stuttgart: Franz Steiner Verlag, 2013. 232 p. € 56.00. ISBN 9783515102803.

*Ismard, Paulin. L'Évènement Socrate. Au fil de l'histoire. Paris: Flammarion, 2013. 303 p. € 21.00 (pb). ISBN 9782081285415.

*Kalligas, Paulos (ed., trans., comm.). Πλωτίνου, Εννεάς Πέμπτη. Αρχαίο κείμενο, μετάφραση, σχόλια. Βιβλιοθήκη Α. Μανούση, 12. Athens: Κέντρον Ερεύνης της Ελληνικής και Λατινικής Γραμματείας, 2013. 460 p. € 20.00 (pb). ISBN 9789604042593.

*Kim, Hyun Jin. The Huns, Rome and the birth of Europe. Cambridge; New York: Cambridge University Press, 2013. viii, 338 p. $99.00. ISBN 9781107009066.

*Koet, Bart J. (ed.). Dreams as divine communication in Christianity: from Hermas to Aquinas. Studies in the history and anthropology of religion, 3. Leuven; Walpole, MA: Peeters, 2012. xii, 292 p. € 42.00 (pb). ISBN 9789042927575.

*Konishi, Haruo. Forms of Greek plays: from Aeschylus to Aristophanes. Classical and Byzantine monographs, 78. Amsterdam: Adolf M. Hakkert, 2013. 222 p. (pb). ISBN 9789025612825.

*Lamberton, Robert (ed., trans., comm.). Proclus the Successor on poetics and the Homeric poems: essays 5 and 6 of his Commentary on the Republic of Plato. Writings from the Greco-Roman world, 34. Atlanta: Society of Biblical Literature, 2012. xlii, 322 p. $43.95 (pb). ISBN 9781589837119.

**Lämmle, Rebecca. Poetik des Satyrspiels. Bibliothek der klassischen Altertumswissenschaften, 136. Heidelberg: Universitätsverlag Winter, 2013. ii, 530 p. € 58.00. ISBN 9783825360641.

*Langford, Julie. Maternal megalomania: Julia Domna and the imperial politics of motherhood. Baltimore: Johns Hopkins University Press, 2013. xi, 203 p. $55.00. ISBN 9781421408477.

*Light, F. L. (trans.). Oedipus the King: A Translation by F. L. Light (Alex Hyde White performing); Prometheus Bound: translated by F. L. Light (Jack Nolan performing). Audible.com, 2013. 1 CD: 2 hrs. and 13 mins.; 1 hr. and 28 mins. $6.95; $6.95.

*Linnemann, Johannes Christian. Die Nekropolen von Diokaisareia. Diokaisareia in Kilikien, Bd 3. Berlin; Boston: De Gruyter, 2013. xv, 247 p., 64 p. of plates. $238.00. ISBN 9783110257359.

*Locatelli, Daniela, Luigi Malnati and Daniele F. Maras (edd.). Storie della prima Parma: Etruschi, Galli, Romani: le origini della città alla luce delle nuove scoperte archeologiche. Mostra al Museo archeologico nazionale di Parma, Palazzo della Pilotta (12 gennaio-2 giugno 2013). Roma: "L'Erma" di Bretschneider, 2013. xi, 106 p. € 75.00 (pb). ISBN 9788882657758.

*Malhomme, Florence and Elisabetta Villari (edd.). Musica corporis: savoirs et arts du corps de l'antiquité à l'âge humaniste et classique. Les styles du savoir 18. Turnhout: Brepols Publishers, 2011. 318 p. € 40.00 (pb). ISBN 9782503535302.

*Moore, Timothy J. Music in Roman comedy. Cambridge; New York: Cambridge University Press, 2012. xvi, 452 p. $110.00. ISBN 9781107006485.

*Müller, Florian M., Sylvia Mader, Gerhard Tarmann and Veronika Sossau (edd.). Museumsdepots und Depoteinrichtung: Tagungsband zum ICOM-Österreich-Symposium vom 4. - 5. März 2011 in Innsbruck. Spectanda: Schriften des Archäologischen Museums Innsbruck, 2. Innsbruck,: Archäologisches Museums Innsbruck; ICOM-Österreich, 2012. 77 p. € 5.00 (pb). ISBN 9783200027336.

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*Mustakallio, Katariina. Sive deus sive dea: la presenza della religione nello sviluppo dekka società romana (edizione italiana a cura di Donatella Puliga). Pisa: Edizioni ETS, 2013. 196 p. € 20.00 (pb). ISBN 9788846736611.

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