The contemporary search for the feminine face of God requires a re- examination of the relationship of Christianity to the pagan world in which it was born. This study inquires into extra-biblical sources of Marian piety, belief and doctrine. This publication has also been published in hardback, please click here for details.

Klauck's is a uniquely well-informed and comprehensive guide to the world of religion in the Graeco-Roman environment of early Christianity. Drawing on the most up-to-date scholarship, his volume paints a carefully nuanced portrait of the Christians' religious context. Besides describing ordinary domestic and civic religion and popular belief (including astrology, divination and "magic"), there is extended discussion of mystery cults, ruler and emperor cults, the religious dimensions of philosophy, and Gnosticism. An authoritative work, Klauck's will become a new standard for reference and teaching.

For the Greeks, the sharing of cooked meats was the fundamental communal act, so that to become vegetarian was a way of refusing society. It follows that the roasting or cooking of meat was a political act, as the division of portions asserted a social order. And the only proper manner of preparing meat for consumption, according to the Greeks, was blood sacrifice. The fundamental myth is that of Prometheus, who introduced sacrifice and, in the process, both joined us to and separated us from the gods—and ambiguous relation that recurs in marriage and in the growing of grain. Thus we can understand why the ascetic man refuses both women and meat, and why Greek women celebrated the festival of grain-giving Demeter with instruments of butchery. The ambiguity coded in the consumption of meat generated a mythology of the "other"—werewolves, Scythians, Ethiopians, and other "monsters." The study of the sacrificial consumption of meat thus leads into exotic territory and to unexpected findings. In The Cuisine of Sacrifice, the contributors—all scholars affiliated with the Center for Comparative Studies of Ancient Societies in Paris—apply methods from structural anthropology, comparative religion, and philology to a diversity of topics: the relation of political power to sacrificial practice; the Promethean myth as the foundation story of sacrificial practice; representations of sacrifice found on Greek vases; the technique and anatomy of sacrifice; the interaction of image, language, and ritual; the position of women in sacrificial custom and the female ritual of the Thesmophoria; the mythical status of wolves in Greece and their relation to the sacrifice of domesticated animals; the role and significance of food-related ritual in Homer and Hesiod; ancient Greek perceptions of Scythian sacrificial rites; and remnants of sacrificial ritual in modern Greek practices.

C. A. Meier investigates the ancient Greek understanding of dreams and dreaming, Antique incubation and concomitant rituals. In this greatly expanded version of his classic work, "Ancient Incubation and Modern Psychotherapy" Meier compares Asklepian divine medicine with our own contemporary psychotherapeutic approaches to dreaming. He elucidates how the healing cure was found in the very core of illness itself -- a fact of invaluable significance today in both medicine and psychology. In helping us to recognise the suprapersonal aspects of illness, the dream is shown to reveal a transcendental path to healing.

This book gathers together many of the principal essays of Richard Hunter, whose work has been fundamental in the modern re-evaluation of Greek literature after Alexander and its reception at Rome and elsewhere. At the heart of Hunter’s work lies the high poetry of Ptolemaic Alexandria (Callimachus, Theocritus, and Apollonius of Rhodes) and the narrative literature of later antiquity (‘the ancient novel’), but comedy, mime, didactic poetry and ancient literary criticism all fall within the scope of these studies. Principal recurrent themes are the uses and recreation of the past, the modes of poetic allusion, the moral purposes of literature, the intellectual context for ancient poetry, and the interaction of poetry and criticism. What emerges is not a literature shackled to the past and cowed by an ‘anxiety of influence’, but an energetic and constantly experimental engagement with both past and present.