This Handbook is a state-of-the-field volume containing diverse approaches to sensory experience, bringing to life in an innovative, remarkably vivid, and visceral way the lives of past humans through contributions that cover the chronological and geographical expanse of the ancient Near East. It comprises thirty-two chapters written by leading international contributors that look at the ways in which humans, through their senses, experienced their lives and the world around them in the ancient Near East, with coverage of Anatolia, Egypt, the Levant, Mesopotamia, Syria, and Persia, from the Neolithic through the Roman period. It is organised into six parts related to sensory contexts: Practice, production, and taskscape; Dress and the body; Ritualised practice and ceremonial spaces; Death and burial; Science, medicine, and aesthetics; and Languages and semantic fields. In addition to exploring what makes each sensory context unique, this organisation facilitates cross-cultural and cross-chronological, as well as cross-sensory and multisensory comparisons and discussions of sensory experiences in the ancient world. In so doing, the volume also enables considerations of senses beyond the five-sense model of Western philosophy (sight, hearing, touch, taste, and smell), including proprioception and interoception, and the phenomena of synaesthesia and kinaesthesia. The Routledge Handbook of the Senses in the Ancient Near East provides scholars and students within the field of ancient Near Eastern studies new perspectives on and conceptions of familiar spaces, places, and practices, as well as material culture and texts. It also allows scholars and students from adjacent fields such as Classics and Biblical Studies to engage with this material, and is a must-read for any scholar or student interested in or already engaged with the field of sensory studies in any period.

This in-depth exploration of emotions in the ancient Near East illuminates the rich and complex worlds of feelings encompassed within the literary and material remains of this remarkable region, home to many of the world’s earliest cities and empires, and lays critical foundations for future study. Thirty-four chapters by leading international scholars, including philologists, art historians, and archaeologists, examine the ways in which emotions were conceived, experienced, and expressed by the peoples of the ancient Near East, with particular attention to Mesopotamia, Anatolia, and the kingdom of Ugarit, from the Late Uruk through to the Neo-Babylonian Period (ca. 3300–539 BCE). The volume is divided into two parts: the first addressing theoretical and methodological issues through thematic analyses and the second encompassing corpus-based approaches to specific emotions. Part I addresses emotions and history, defining the terms, materialization and material remains, kings and the state, and engaging the gods. Part II explores happiness and joy; fear, terror, and awe; sadness, grief, and depression; contempt, disgust, and shame; anger and hate; envy and jealousy; love, affection, and admiration; and pity, empathy, and compassion. Numerous sub-themes threading through the volume explore such topics as emotional expression and suppression in relation to social status, gender, the body, and particular social and spatial conditions or material contexts. The Routledge Handbook of Emotions in the Ancient Near East is an invaluable and accessible resource for Near Eastern studies and adjacent fields, including Classical, Biblical, and medieval studies, and a must-read for scholars, students, and others interested in the history and cross-cultural study of emotions.

Creation conjures emotion and thereby shapes how we think and act. People fear snakes and enclosed spaces, and delight in well-watered landscapes. Language about nature evokes these emotional meanings and their consequences. We may construe nature as a mother to enhance love of creation and motivate care for our common home. Mother nature becomes a caregiving source of life rather than an inert resource. Alternatively, we may focus on the dangers or uselessness of a swamp so that we may drain it and plant crops. Creation and the ways we speak about it reflect and shape emotion and influence behavior. Every reference to the natural word in biblical literature involves some emotional resonance. Any animal might have intruded into the paradise of Eden, but the biblical narrative gives this role to a snake. The serpent elicits ominous foreboding because snakes evoke fear and fascination. Isaiah amplifies the joy of Israel's restoration by depicting deserts transforming into fertile fields and creation itself rejoicing. Biblical authors draw on human emotional responsiveness to creation to express and elicit emotions. David A. Bosworth analyzes how biblical texts use creation to conjure emotion. He draws on the science of emotion, including research on human emotional responsiveness to nature. Ancient texts correlate with contemporary research on how human environments shape emotion and behavior. The chapters unfold how specific emotions emerge from biblical references to aspects of creation.

Light has a fundamental role to play in our perception of the world. Natural or artificial lightscapes orchestrate uses and experiences of space and, in turn, influence how people construct and negotiate their identities, form social relationships, and attribute meaning to (im)material practices. Archaeological practice seeks to analyse the material culture of past societies by examining the interaction between people, things, and spaces. As light is a crucial factor that mediates these relationships, understanding its principles and addressing illumination's impact on sensory experience and perception should be a fundamental pursuit in archaeology. However, in archaeological reasoning, studies of lightscapes have remained largely neglected and understudied. This volume provides a comprehensive and accessible consideration of light in archaeology and beyond by including dedicated and fully illustrated chapters covering diverse aspects of illumination in different spatial and temporal contexts, from prehistory to the present. Written by leading international scholars, it interrogates the qualities and affordances of light in different contexts and (im)material environments, explores its manipulation, and problematises its elusive properties. The result is a synthesis of invaluable insights into sensory experience and perception, demonstrating illumination's vital impact on social, cultural, and artistic contexts.

An astonishing and revelatory history that re-presents God as he was originally envisioned by ancient worshippers—with a distinctly male body, and with superhuman powers, earthly passions, and a penchant for the fantastic and monstrous. "[A] rollicking journey through every aspect of Yahweh’s body, from top to bottom (yes, that too) and from inside out ... Ms. Stavrakopoulou has almost too much fun.”—The Economist The scholarship of theology and religion teaches us that the God of the Bible was without a body, only revealing himself in the Old Testament in words mysteriously uttered through his prophets, and in the New Testament in the body of Christ. The portrayal of God as corporeal and masculine is seen as merely metaphorical, figurative, or poetic. But, in this revelatory study, Francesca Stavrakopoulou presents a vividly corporeal image of God: a human-shaped deity who walks and talks and weeps and laughs, who eats, sleeps, feels, and breathes, and who is undeniably male. Here is a portrait—arrived at through the author's close examination of and research into the Bible—of a god in ancient myths and rituals who was a product of a particular society, at a particular time, made in the image of the people who lived then, shaped by their own circumstances and experience of the world. From head to toe—and every part of the body in between—this is a god of stunning surprise and complexity, one we have never encountered before.

The book of Genesis might be the most Darwinian text of the ancient world. Can the ideas of Scripture and evolutionary science be mutually illuminating? Biblical scholar Dru Johnson calls us beyond creation-versus-evolution debates to explore the continuities and discontinuities between biblical themes and those of Darwin and modern science.

How are names related to the self in the Hebrew Bible? Are names simply ornamental, or are they tied to the essence of the embodied bearer? To answer these questions, Søren Lorenzen traces various functions of proper names and explores how the lexeme "name" is conceptualized as an object to be perceived by the senses. With Paul Ricoeur as a dialogical partner, the author brings a new perspective on how the self is formed in the intentional relation between persons and name(s).