Gathered together here are the fruits of 60 years of research by the late Sir Laurence Kirwan into the history and archaeology of the mid 1st millennium AD in the Middle Nile Valley, papers previously scattered through a wide range of publications. Kirwan's fieldwork in the region, undertaken between 1929 and 1936, kindled a life-long interest in the transition from the pagan Kushite kingdom to the medieval Nubian states of Nobadia, Makuria and Alodia (Alwa) and of their conversion to Christianity in the 6th century AD. The 25 studies, one published here for the first time, were often of seminal importance when they first appeared, the author being exemplary in his use of the written sources to elucidate the archaeological data. As the preface by the editors shows, the views expressed remain fundamental to modern scholarship, offering valuable insights into this still relatively obscure period of transition from the ancient to the medieval world.

As a young field archaeologist, Kirwan (1907-99) worked in Nubia from 1929-39, then went on to lead expeditions to Sudan, and become the Director and Secretary of the British Royal Geographical Society and editor of its journal. The facsimiles of 24 articles published between 1934 and 1994 focus on the history of Nubia itself and its relations with immediate neighbors, and so excludes his studies of southern Arabia and the Red Sea region and more wide ranging geographical studies. An article he wrote in 1998 is presented as an introduction. Annotation copyrighted by Book News, Inc., Portland, OR.

This volume in the ongoing Late Antique Archaeology series draws on material and textual evidence to explore the diverse religious world of Late Antiquity. Subjects include Jews and Samaritans, orthodoxy and heresy, pilgrimage, stylites, magic, the sacred and the secular.

The author of this book presents an innovative approach to the history of Nubia. The period covered includes the fall of Meroe and the rise of the united kingdom of Nobadia and Makuria. The emphasis was put on the analysis of social and political change/dynamics/transformations. Moreover some major improvements of the chronological nomenclature have been suggested. To date, it has been largely influenced by the early 20th cent. politically incorrect approach to African cultures and the contemporary state of research. The author implies that there is actually no reason which would compel modern scholars to study and describe the history of Nubia in other ways than the rest of the world. It means that all studies postdating this path-breaking book should be based on actual political changes and not vague racial or religious criteria. Nowadays we can be certain that after the fall of Meroe there was no political vacuum, but various political organisms immediately started to rise: Nobadia, Makuria and Alwa. For this reason the term 'Group X' should not be used any longer.

The church is one of the most intriguing and significant institutions on earth. Because its essence and character are so widely misunderstood, this is a timely book. The church is not a mere human institution, though it is made up of human beings in community. Its roles and responsibilities are momentous, but all the elements of its organization came about as the church developed and attempted to fulfill its divine mandate, not as forms given at its founding. These papers from a Bingham Colloquium at McMaster Divinity College treat the church "then" in studies of the church in the various parts of the New Testament canon, followed by a historical study of the church under attack in places where it did not survive. The latter part of the book contains essays by several church practitioners from "now" who discuss their insights about and experiences with postmodern society, home churches, megachurches, and the missional church. Such a combination of biblical theology, history, and practice makes this a valuable book for scholars and practitioners, in fact, for all thinking members of the church founded by Jesus Christ.

The essays in this second collection of articles by Professor Liebeschuetz deal with several aspects of the history of Late Antiquity. One theme is the prehistory of Late Antique ethical monotheism, which is illustrated by studies of pagan cults, Mithraism and Judaism. Several essays discuss the nature of the people who took over large areas of the Western Roman Empire, especially the Visigoths and the Vandals. The author insists that the continuing 'ethnogenesis' of these groups was made possible by customs and traditions, some of them going back before the entry of these peoples into the Empire. It is argued that the fact that formal possession of Roman citizenship became unimportant, helped the barbarian settlers to expand their groups and to consolidate their ethnic solidarity. Other papers deal with the historiography of Late Antiquity, and, more generally, with the writings of historians from Thucydides to A.H.M. Jones and Peter Brown. The anxiety of today's historians to reject the concept of decline is linked to current political concerns, especially to the ideology of multiculturalism. A recurring theme is the relationship between the historian's own background and his or her writing.

Gnosticism, Christianity and late antique philosophy are often studied separately; when studied together they are too often conflated. These articles set out to show that we misunderstand all three phenomena if we take either approach. We cannot interpret, or even identify, Christian Gnosticism without Platonic evidence; we may even discover that Gnosticism throws unexpected light on the Platonic imagination. At the same time, if we read writers like Origen simply as Christian Platonists, or bring Christians and philosophers together under the porous umbrella of "monotheism", we ignore fundamental features of both traditions. To grasp what made Christianity distinctive, we must look at the questions asked in the studies here, not merely what Christians appropriated but how it was appropriated. What did the pagan gods mean to a Christian poet of the fifth century? What did Paul quote when he thought he was quoting Greek poetry? What did Socrates mean to the Christians, and can we trust their memories when they appeal to lost fragments of the Presocratics? When pagans accuse the Christians of moral turpitude, do they know more or less about them than we do? What divides Augustine, the disenchanted Platonist, from his Neoplatonic contemporaries? And what God or gods await the Neoplatonist when he dies?