In Truly Beyond Wonders Alexia Petsalis-Diomidis investigates texts and material evidence associated with healing pilgrimage in the Roman empire during the second century AD. Her focus is upon one particular pilgrim, the famous orator Aelius Aristides, whose Sacred Tales, his fascinating account of dream visions, gruelling physical treatments, and sacred journeys, has been largely misunderstood and marginalized. Petsalis-Diomidis rehabilitates this text by placing it within the material context of the sanctuary of Asklepios at Pergamon, where the author spent two years in search of healing. The architecture, votive offerings, and ritual rules which governed the behaviour of pilgrims are used to build a picture of the experience of pilgrimage to this sanctuary. Truly Beyond Wonders ranges broadly over discourses of the body and travel and in so doing explores the place of healing pilgrimage and religion in Graeco-Roman society and culture. It is generously illustrated with more than 80 drawinsg and photographs, and four colour plates.

In recent years, scholars have extensively explored the function of the miraculous and wondrous in ancient narratives, mostly pondering on how ancient authors view wondrous accounts, i.e. the treatment of the descriptions of wondrous occurrences as true events or their use. More precisely, these narratives investigate whether the wondrous pursues a display of erudition or merely provides stylistic variety; sometimes, such narratives even represent the wish of the author to grant a “rational explanation” to extraordinary actions. At present, however, two aspects of the topic have not been fully examined: a) the ability of the wondrous/miraculous to set cognitive mechanisms in motion and b) the power of the wondrous/miraculous to contribute to the construction of an authorial identity (that of kings, gods, or narrators). To this extent, the volume approaches miracles and wonders as counter intuitive phenomena, beyond cognitive grasp, which challenge the authenticity of human experience and knowledge and push forward the frontiers of intellectual and aesthetic experience. Some of the articles of the volume examine miracles on the basis of bewilderment that could lead to new factual knowledge; the supernatural is here registered as something natural (although strange); the rest of the articles treat miracles as an endpoint, where human knowledge stops and the unknown divine begins (here the supernatural is confirmed). Thence, questions like whether the experience of a miracle or wonder as a counter intuitive phenomenon could be part of long-term memory, i.e. if miracles could be transformed into solid knowledge and what mental functions are encompassed in this process, are central in the discussion.

This volume advances our understanding of early Christianity as a lived religion by approaching it through its rites, the emotions and affects surrounding those rites, and the material setting for the practice of them. The connections between emotions and ritual, between rites and their materiality, and between emotions and their physical manifestation in ancient Mediterranean culture have been inadequately explored as yet, especially with regard to early Christianity and its water and dining rites. Readers will find all three areas—ritual, emotion, and materiality—engaged in this exemplary interdisciplinary study, which provides fresh insights into early Christianity and its world. Ritual, Emotion, and Materiality in the Early Christian World will be of special interest to interdisciplinary-minded researchers, seminarians, and students who are attentive to theory and method, and those with an interest in the New Testament and earliest Christianity. It will also appeal to those working on ancient Jewish and Greco-Roman religion, emotion, and ritual from a comparative standpoint.

The last decade has seen a surge of scholarly interest in these religious professionals and a good number of high quality publications. Our volume, however, with its unique intercultural character and its explicit focus on appropriation and contestation of religious expertise in the Imperial Era is substantially different. Unlike the rather narrow focus of earlier studies of civic priests, the papers presented here examine a wider range of religious professionals, their dynamic interaction with established religious authorities and institutions, and their contributions to religious innovation in the ancient Mediterranean world, from the late Hellenistic period through to Late Antiquity, from the City of Rome to mainland Greece, Asia Minor, Syria and Egypt, from Greek civic practice to ancient Judaism. A further advantage of our volume is the wide range of media of transmission taken into account. Our contributors look at both old and new materials, which derive not only from literary sources but also from papyri, inscriptions, and material culture. Above all, this volume assesses critically convenient terminological usage and offers a unique insight into a rich gamut of ancient Mediterranean religious specialists.

The material and intellectual presence of Egypt is at the heart of Western culture, religion and art from Antiquity to the present. This volume aims to provide a long term and interdisciplinary perspective on Egypt and its mnemohistory, taking theories on objects and their agency as its main point of departure. The central questions the book addresses are why, from the first millennium BC onwards, things and concepts Egyptian are to be found in such a great variety of places throughout European history and how we can account for their enduring impact over time. By taking a radically object-oriented perspective on this question, this book is also a major contribution to current debates on the agency of artefacts across archaeology, anthropology and art history.

This volume investigates the history and nature of pain in Greek culture under the Roman Empire (50-250 CE). Traditional accounts of pain in this society have focused either on philosophical or medical theories of pain or on Christian notions of 'suffering'; fascination with the pained body has often been assumed to be a characteristic of Christian society, rather than Imperial culture in general. This book employs tools from contemporary cultural and literary theory to examine the treatment of pain in a range of central cultural discourses from the first three centuries of the Empire, including medicine, religious writing, novelistic literature, and rhetorical ekphrasis. It argues instead that pain was approached from an holistic perspective: rather than treating pain as a narrowly defined physiological perception, it was conceived as a type of embodied experience in which ideas about the body's physiology, the representation and articulation of its perceptions, as well as the emotional and cognitive impact of pain were all important facets of what it meant to be in pain. By bringing this conception to light, scholars are able to redefine our understanding of the social and emotional fabric of Imperial society and help to reposition its relationship with the emergence of Christian society in late antiquity.

The Fifth International Conference on the Ancient Novel, which was held in Houston, Texas, in the fall of 2015, brought together scholars and students of the ancient novel from all over the world in order to share new and significant developments about this fascinating field of study and its important place in the field of Classical Studies. The essays contained in these two volumes are clear evidence that the ancient novel has become a valuable part of the Classics canon and its scholarly attempts to understand the ancient Graeco-Roman world.

This study probes the significance of Paul's statement in 1 Corinthians 3:16 announced to a group of believers in Corinth: "Do you not know that you are the temple of God and that the spirit of God dwells among you?" The question is framed in the Greek language such that Paul expected an affirmative response (i.e. ‘Yes, we know we are the temple of God’), and yet mapping such an idea onto a gathering of people is rather unprecedented in antiquity. By surveying relevant literary texts and material culture from the ancient Mediterranean (roughly 400 BCE—200 CE), the author shows how Paul appropriated the concept of temple in his exhortation to the Corinthians. A few key texts in 1 Corinthians can be read as a cohesive and coherent set of passages that unpack the idea of the Corinthians as "the temple of God." While these passages are not typically read together, this study shows how themes such as power and spirit, traditions from Exodus, divine benefits, and sacrificial foods found in these passages reflect similar concerns observed in temples and other sanctuaries in ancient Greek, Roman, and Jewish contexts. Careful analysis of the religious experience of visitors to temples—an important topic that remains largely ignored in secondary literature—gives greater clarity to the nuances of Paul’s temple discourse. As the temple, the Corinthian community not only receives God's power and benefits, but also remains vulnerable to peril posed by insiders and outsiders.

Using a broad array of archaeology, art, and text, this book revolutionizes our understanding of the Roman sanctuary at Bath.

The Alexander Romance is a difficult text to define and to assess justly. From its earliest days it was an open text, which was adapted into a variety of cultures with meanings that themselves vary, and yet seem to carry a strong undercurrent of homogeneity: Alexander is the hero who cannot become a god, and who encapsulates the desires and strivings of the host cultures. The papers assembled in this volume, which were originally presented at a conference at the University of Wroc?aw, Poland, in October 2015, all face the challenge of defining the Alexander Romance. Some focus on quite specific topics while others address more overarching themes. They form a cohesive set of approaches to the delicate positioning of the text between history and literature. From its earliest elements in Hellenistic Egypt, to its latest reworkings in the Byzantine and Islamic Middle East, the Alexander Romance shows itself to be a work that steadily engages with such questions as kingship, the limits of human (and Greek) nature, and the purpose of history. The Romance began as a history, but only by becoming literature could it achieve such a deep penetration of east and west.