Volume 2 is a detailed commentary on the texts of Early Greek Mythography: Volume 1, a critical edition of the twenty-nine authors of this genre from the late 6th to early 4th centuries BC. Volume 2 provides a mythological commentary of the original works, as well as a philological commentary on separate authors.

Examines new methodologies used in the study of these tablets. Includes an updated edition and translation of the tablet texts.

This book contextualizes Claudian's handling of the Proserpina myth and the underworld in the history of literature and religion while showing intersections with and differences between the literary and religious uses of the underworld topos. In doing so, the study provides an incentive to rethink the dichotomy of the terms 'religious' and 'non-religious' in favour of a more nuanced model of references and refunctionalisations of elements which are, or could be, religiously connotated. A close philological analysis of De raptu Proserpinae identifies the sphere of myth and poetry as an area of expressive freedom, a parallel universe to theological discourses (whether they be pagan-philosophical or Christian), while the profound understanding and skilful use of this particular sphere – a formative aspect of European religious and intellectual history – is postulated as a characteristic of the educated Roman and of Claudian's poetry.

The hatching of the Cosmic Egg, the swallowing of Phanes by Zeus, and the murder of Dionysus by the Titans were just a few of the many stories that appeared in ancient Greek epic poems that were thought to have been written by the legendary singer Orpheus. Most of this poetry is now lost, surviving only in the form of brief quotations by Greek philosophers. Orphic Tradition and the Birth of the Gods brings together the scattered fragments of four Orphic theogonies: the Derveni, Eudemian, Hieronyman, and Rhapsodic theogonies. Typically, theogonies are thought to be poetic accounts of the creation of the universe and the births of the gods, leading to the creation of humans and the establishment of the present state of the cosmos. The most famous example is Hesiod's Theogony, which unlike the Orphic theogonies has survived. But did Orphic theogonies look anything like Hesiod's Theogony? Meisner applies a new theoretical model for studying Orphic theogonies and suggests certain features that characterize them as different from Hesiod: the blending of Near Eastern narrative elements that are missing in Hesiod; the probability that these were short hymns, more like the Homeric Hymns^r than Hesiod; and the continuous discourse between myth and philosophy that can be seen in Orphic poems and the philosophers who quote them. Most importantly, this book argues that the Orphic myths of Phanes emerging from the Cosmic Egg and Zeus swallowing Phanes are at least as important as the well-known myth of Dionysus being dismembered by the Titans, long thought to have been the central myth of Orphism. As this book amply demonstrates, Orphic literature was a diverse and ever-changing tradition by which authors were able to think about the most current philosophical ideas through the medium of the most traditional poetic forms.

This book examines the fragmentary and contradictory evidence for Orpheus as the author of rites and poems to redefine Orphism as a label applied polemically to extra-ordinary religious phenomena. Replacing older models of an Orphic religion, this richer and more complex model provides insight into the boundaries of normal and abnormal Greek religion. The study traces the construction of the category of 'Orphic' from its first appearances in the Classical period, through the centuries of philosophical and religious polemics, especially in the formation of early Christianity and again in the debates over the origins of Christianity in the nineteenth and twentieth centuries. A paradigm shift in the study of Greek religion, this study provides scholars of classics, early Christianity, ancient religion and philosophy with a new model for understanding the nature of ancient Orphism, including ideas of afterlife, cosmogony, sacred scriptures, rituals of purification and initiation, and exotic mythology.

Did Jesus rise from the dead? Although 19th- and early 20th-century biblical scholarship dismissed the resurrection narratives as late, legendary accounts, Christian apologists in the late 20th century revived historical apologetics for the resurrection of Jesus with increasingly sophisticated arguments. A few critics have directly addressed some of the new arguments, but their response has been largely muted. The Empty Tomb scrutinizes the claims of leading Christian apologists and critiques their view of the resurrection as the best historical explanation.The contributors include New Testament scholars, philosophers, historians, and leading nontheists. They focus on the key questions relevant to assessing the historicity of the resurrection: What did the authors of the New Testament mean when they said Jesus rose from the dead? What historical evidence is needed to establish the resurrection? If there is a God, why would He resurrect Jesus? Was there an empty tomb? What should we make of the appearance stories? Apart from historical evidence, is belief in the resurrection justified?The Empty Tomb provides a sober, objective response to arguments offered in defense of Christianity''s central claim.

Offers the first complete reinterpretation of Empedocles – one of the founding figures of Western philosophy – since the publication of the Strasbourg papyrus in 1999 brought new fragments of his lost work to light.