Letters from Harold M. Coons to his mother during his training and service with the U.S. Army's 66th Division.

The announcement by the Persian king Cyrus following his conquest of Babylon in 539 BCE that exiled Judahites could return to their homeland should have been cause for celebration. Instead, it plunged them into animated debate. Only a small community returned and participated in the construction of the Second Temple in Jerusalem. By the end of the sixth century BCE, they faced a theological conundrum: Had the catastrophic punishment of exile, understood as marking God’s retribution for the people’s sins, come to an end? By the Hellenistic era, most Jews living in their homeland believed that life abroad signified God’s wrath and rejection. Jews living outside of their homeland, however, rejected this notion. From both sides of the diasporic line, Jews wrote letters and speeches that conveyed the sense that their positions had ancient roots in Torah traditions. In this book, Malka Z. Simkovich investigates the rhetorical strategies—such as pseudepigraphy, ventriloquy, and mirroring—that Egyptian and Judean Jews incorporated into their writings about life outside the land of Israel, charting the boundary-marking push and pull that took place within Jewish letters in the Hellenistic era. Drawing on this correspondence and other contemporaneous writings, Simkovich argues that the construction of diaspora during this period—reinforced by some and negated by others—produced a tension that lay at the core of Jewish identity in the ancient world. This book is essential reading for scholars and students of ancient Judaism and to laypersons interested in the questions of a Jewish homeland and Jewish diaspora.

How did people learn to write letters in the eighteenth century? Among other books, letter-writing manuals provided a possible solution. Although more than 160 editions can be traced for the eighteenth century, most manuals were largely intended for men. As a consequence, when The Ladies Complete Letter-Writer was released in London in 1763, it was the first manual to be exclusively destined for women in eighteenth-century Britain. Even though it was published anonymously, several elements tend to show that it must have been edited by Edward Kimber. It was reprinted in Dublin in 1763 and in London in 1765 and largely circulated. The reasons for its success may have come from its concern in epistolary rhetoric, its original organisation, or the entertainment provided by examples coming from different sources, among which letters by Eliza Haywood, Samuel Richardson, Mary Collier, or the Marquise de Lambert. It also provided women with a variety of subjects which were supposed to be part of their sphere of interest, and others which were not, thus questioning a number of pre-conceived ideas on women and their way of writing with or without propriety. Unedited since 1765, the manual is now presented with introduction, notes and two indices focusing on the issues of sources, society and epistolary writing.

The writing of letters often evokes associations of a single author and a single addressee, who share in the exchange of intimate thoughts across distances of space and time. This model underwrites such iconic notions as the letter representing an 'image of the soul of the author' or constituting 'one half of a dialogue'. However justified this conception of letter-writing may be in particular instances, it tends to marginalize a range of issues that were central to epistolary communication in the ancient world and have yet to receive sustained and systematic investigation. In particular, it overlooks the fact that letters frequently presuppose and were designed to reinforce communities-or, indeed, to constitute them in the first place. This volume explores the interrelation of letters and communities in the ancient world, examining how epistolary communication aided in the construction and cultivation of group-identities and communities, whether social, political, religious, ethnic, or philosophical. A theoretically informed Introduction establishes the interface of epistolary discourse and group formation as a vital but hitherto neglected area of research, and is followed by thirteen case studies offering multi-disciplinary perspectives from four key cultural configurations: Greece, Rome, Judaism, and Christianity. The first part opens the volume with two chapters on the theory and practice of epistolary communication that focus on ancient epistolary theory and the unavoidable presence of a letter-carrier who introduces a communal aspect into any correspondence, while the second comprises five chapters that explore configurations of power and epistolary communication in the Greek and Roman worlds, from the archaic period to the end of the Hellenistic age. Five chapters on letters and communities in Ancient Judaism and Early Christianity follow in the third, part before the volume concludes with an envoi examining the trans-historical, or indeed timeless, philosophical community Seneca the Younger construes in his Letters to Lucilius.

In 1807 Robert Southey published a pseudonymous account of a journey made through England by a fictitious Spanish tourist, ‘Don Manuel Alvarez Espriella’. Letters from England (1807) relates Espriella’s travels. On his journey Espriella comments on every aspect of British society, from fashions and manners, to political and religious beliefs.

First Published in 1994. Compiled and transcribed from 1950-1953, this book contains the letters of the Julius and Ethel Rosenberg during their prison correspondence with surrounding text written and edited by one of their sons. Meeropol states their belief that a complete edition of these letters would be useful for people interested in gaining as full an understanding as possible of the Rosenbergs as human beings.