We’re thrilled to announce that The Atlas of Ancient Rome is now available for purchase. Take a moment to watch this interview with the volume editor, Andrea Carandini, in which he discusses why Rome merits its own Atlas, the appeal of the book as an object, and what makes this project unique. And be sure to check out the microsite for more information on this gorgeous tour through centuries of Roman history.
The highly anticipated English-language edition of The Atlas of Ancient Rome is now available. Eager for a sneak peek inside? Check out the trailer below, and be sure to visit the new website for an interview with the editor, Andrea Carandini, as well as additional information on this definitive illustrated reference book of Rome from its origins to the sixth century AD.
The Atlas of Ancient Rome, edited by Andrea Carandini, is a gorgeous, authoritative archeological survey of Rome from prehistory to the early medieval period. Transport yourself to antiquity with full-color maps, drawings, photos, and 3D reconstructions of the Eternal City, featuring descriptions of the fourteen regions of Rome and the urban history of each in unprecedented detail. Included are profiles and reconstructions of more than 500 major monuments and works of art, such as the Sanctuary of Vesta, the domus Augusti, and the Mausoleum of Augustus. This two-volume, slipcased edition examines the city’s topography and political-administrative divisions, trade and economic production, and social landscape and infrastructure using the most current archaeological findings and the latest mapping technologies. Take a look at a sampling of some of the detailed images from the book here, and be sure to mark your calendar for when this book becomes available in February 2017.
Be among the first to browse our Ancient World 2017 Catalog.
PUP will be at the joint annual meeting of the Archaeological Institute of America and the Society for Classical Studies in Toronto, Canada from January 5 to January 8. Visit us at booth #107 & #108! Also, follow #aiascs and @PrincetonUnivPress on Twitter for updates and information on our new and forthcoming titles throughout the meeting.
The Atlas of Ancient Rome provides a comprehensive archaeological survey of the city of Rome from prehistory to the early medieval period. This is the only atlas of the ancient city to incorporate the most current archaeological findings and use the latest mapping technologies.
Written by Eric Cline, an archaeologist with more than thirty seasons of excavation experience, Three Stones Make a Wall traces the history of archaeology from an amateur pursuit to the cutting-edge science it is today by taking the reader on a tour of major archaeological sites and discoveries, from Pompeii to Petra, Troy to the Terracotta Warriors, and Mycenae to Megiddo and Masada.
Tracing the global history of inequality from the Stone Age to today, Walter Scheidel shows that inequality never dies peacefully. Inequality declines when carnage and disaster strike and increases when peace and stability return. The Great Leveler is the first book to chart the crucial role of violent shocks in reducing inequality over the full sweep of human history around the world.
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Ancient Rome has long been a source of fascination and enjoys a significant presence in popular culture, though in film and fiction, the life depicted is often highly romanticized. In their new book The Emperor Nero: A Guide to the Ancient Sources, Anthony Barrett, Elaine Fantham, and John Yardley use source material to examine the life of one of Rome’s more notorious and extravagant figures: murderer, tyrant, and likely madman Emperor Nero. The book offers a comprehensive history of Nero’s personal life in the context of historical events that happened during his rule, such as the great fire of Rome. The three authors recently answered some questions on the enduring allure of Rome and in Nero.
There seems to be considerable popular interest in ancient Rome at the moment. Can you explain this?
AB & EF & JY: This is not a uniquely modern phenomenon. Interest in antiquity does seem to have waned during the middle ages, but it enjoyed a vigorous revival with the renaissance, beginning on the fifteenth century, and that interest has never died away. That said, we do seem to be particularly fascinated by the ancient world at the moment. It may be that modern life, so utterly dependent on machines and technology, where so many of our daily transactions are conducted through the computer, without human contact, has created a void, and a general attachment to the past, when life seemed so much more interesting and romantic, is one of the things that we use to fill it. Within the general area of antiquity, the Romans have particular appeal, for the West at least, perhaps because their empire represents the first manifestation of a global superpower, governed by people who are in many respects so different from us, yet, in their ambitions and their motivations, are strikingly similar to us. There are in addition two fortuitous factors. One is that the traditional birth of Christ occurred at the time of the birth of the Roman empire. The over-towering place of the Christ story in the thought of the West has by association kept the Roman empire in our consciousness. Also, at a mundane level, Rome just lends itself well to film and television, with its rich use of imagery and symbols to convey the phenomenon of power. As a consequence, some of the most popular cinematic spectacles, from Quo Vadis, to Spartacus, to Ben Hur, to Gladiator have Rome as their setting and inspiration.
There is a general fascination with Roman Emperors, but Nero seems to attract more attention than most. Why do you think that is?
AB & EF & JY: That is a undoubtedly true. Basically, people find villains engrossing. We may admire Mother Teresa or Saint Francis of Assisi, but for most of us the Jack the Rippers and Vlad the Impalers of this world are far more compelling and entertaining characters. Nero has a special reputation for villainy, and a number of factors have come together to foster that reputation. Perhaps first and foremost, he appears in the Christian tradition as the Antichrist, the first emperor to persecute the Christians after their supposed role in the Great Fire. And he is traditionally blamed for the martyrdoms of the two earliest great champions of the Christian cause, Saints Peter and Paul. We also have reasonably detailed accounts of Nero from three ancient authors, Suetonius, Tacitus and Dio, which ensures a rich store of anecdotes. These anecdotes may be of highly dubious validity, but that does not prevent them from being vastly entertaining. Additionally, Nero was not only cruel, other emperors were no less so, but he disgraced himself in Roman eyes by his public performances on the stage and on the racecourse, providing yet another store of irresistible anecdotes. Finally, there is the simple chance fact that a combination of larger-than-life historical events, which have provided themes for generations of writers and artists over the centuries, occurred during his reign: the murder of his mother, the Great Fire of Rome, the rebellion of Boudica, his melodramatic yet tawdry suicide. Caligula, with a similarly villainous reputation, for similar sorts of reasons, comes a close second, but Nero gets the top billing.
There is a popular belief that Nero was mad. Is that your conclusion too?
AB & EF & JY: Defining and identifying madness is a difficult process, and the tag of ‘mad’ is used loosely to cover anything from wacky eccentricity to severe mental illness. Assessing someone’s psychological state is a great challenge; it is striking that experts who testify in court proceedings after lengthy one-on-one interviews and full access to the patient’s clinical history are often met with scepticism, even ridicule. Thus one has to be even more wary about trying to assess the mental state of someone who lived two thousand years ago and whose conduct is known from incomplete records, produced well after the fact by writers who are hostile to their subject and as often as not relish the prospect of telling the lewdest and most outrageous anecdotes they can amass. It would be dangerous to make broad statements about Nero’s mental health. His conduct does seem to be outrageous at times, but we have to remember that he was only sixteen when he was thrust overnight into a position of enormous power, surrounded by fawning toadies willing to applaud his each and every act. It is probably little wonder that he behaved at times like a spoilt teenager.
There is perhaps one troublesome pattern detectable throughout his adult life that does seem to point to something disturbing. Nero seems to have had a tendency to fall under the spell of powerful women, and his ultimate response to their dominance was invariably a violent one, thus he murdered his mother Agrippina and he reputedly kicked to death his wife Poppaea. He also had a supposed proclivity for look-alikes of these powerful women, using courtesans and actresses (essentially powerless females) to impersonate them. The stories might be fabrications, of course, but the fact that they form a repeated pattern gives them an aura of authenticity. Perhaps something of interest there for the psychologists.
Academics who write about ancient history seem to be more interested in the sources than in the actual events. Can you explain this?
AB & EF & JY: No history, of any period, can be a perfectly accurate record of events. The instant we report on the past our reports are contaminated by the social and intellectual baggage that as historians we carry into the discussion. But for the history of much of the world in recent centuries we do have a considerable body of archives and material records that makes possible a fairly reliable reconstruction of past events. As a broad principle the further back we go, the more tenuous the records. This does not always hold true: we have, for instance, fairly detailed accounts of the Rome in the last century BC, but have very sketchy information about the early middle ages from the fifth century AD on. But as a general broad principle, the historian of a period of history separated from our own is going to face enormous difficulties. The records are in most cases lost or fragmentary, and the contemporary accounts make no pretence of the principled search for the truth that we expect of modern historians. Consequently it is often difficult for the students of ancient history to reconstruct even a reliable outline of events, let alone identify broad historical development. It is admittedly the case that for the Julio-Claudian period we are relatively fortunate, and can draw on the accounts of a number of ancient writers. Yet the material that they have preserved is often inconsistent and even contradictory, and at times reaches levels of absurdity that beggar belief. For much of Nero’s reign we would be hard put to say in which city he was present at any given time, in whose company he passed his time, how he spent the large part of his day. As a consequence as historians we have to spend much time and effort in an attempt simply to work out what was happening. The narrative of past events can be a stimulating and exciting one, but first of all we must work out how to put a reliable version of that narrative together.
What is the main thing that Nero can teach us today?
AB & EF & JY: It is always risky to draw close analogies between events that happen in widely separated periods that have different social and political contexts. That said, it is possible to discern some identifiable common themes that seem to run throughout human history. Perhaps the main thing that Nero teaches us, ironically, is what Churchill called the confirmed unteachability of mankind. In AD 37 the Roman world, including its governing classes, embraced with gusto a youthful and almost totally unknown emperor who had no proven talent for government and virtually no experience of it. His qualifications seem to have consisted exclusively of a general affability and good family connections. This youthful emperor was Caligula, and his subsequent reign was a disaster. Less that 20 years later, in AD 54, Rome went through almost the same scenario, when an even younger and even less experienced Nero was enthusiastically greeted as the new emperor, because of those very same personal qualities, family connections and an amiable manner. It is unsurprising that the net result was quite similar, but it does seem surprising, even astonishing, that Romans had not learned at all from their previous experience. But, as Churchill seemed to have perceived, that reason may derive from a basic flaw in our make-up. The concept of ‘never again’ has a brief shelf-life in the store of human experience.
Anthony A. Barrett is professor emeritus of classics at the University of British Columbia. His books include Livia: First Lady of Imperial Rome. Elaine Fantham is the Giger Professor of Latin, emerita, at Princeton University. Her books includeRoman Literary Culture: From Plautus to Macrobius. John C. Yardley is professor emeritus of classics at the University of Ottawa. His books include Alexander the Great: Historical Sources in Translation. All three recently collaborated on The Emperor Nero: A Guide to the Ancient Sources.
In 44 BC, Marcus Tullius Cicero wrote a short dialogue on the joys of one’s advanced years called On Old Age. You can read it in translation in our edition, How to Grow Old, translated by Philip Freeman. In the meantime, take these nuggets to heart as time draws you inexorably onward.
- Those who are unhappy in their youth will be unhappy in their old age as well. Begin cultivating the qualities that will serve you best when you are young and you will have a pleasant winter of life.
- Nature will always win. Certain things are meant to be enjoyed at different times of life, and trying to cling to youthful activities in old age will lead to frustration and resentment.
- The old and the young have much to offer one another. In exchange for the wisdom and experience of age, young people give joy to the twilight years.
- Use your increased free time productively. Cicero himself wrote extensively. He expounds on the joys of gardening for older people. Find an interest and pursue it!
- Do not fear death. Your soul will either continue on, or you will lose all awareness. Either way, the best thing to do is make the most of the time you have left.
There you have it! Armed with this knowledge, you too can enjoy a fruitful old age. For the rest of Cicero’s thoughts, pick up a copy of How to Grow Old.
Contrary to popular belief, the Amazons were not “man-haters” who gave up their motherhood to be warriors. While many throughout history have considered these women to be figments of Greek imagination, they were in fact very real, and roamed a vast expanse far beyond Greece, from the Black Sea to Mongolia. From today’s piece on CNN:
History often remembers them as fearsome, war-loving lesbians, who killed baby boys and cut off their own breasts to better fire a bow and arrow.
But just who were the Amazons, these legendary horsewomen-archers depicted across ancient Greece, Egypt, and China?
The truth is no less gripping than the myth, as Stanford University historian Adrienne Mayor reveals in her book: “The Amazons: Lives and Legends of Warrior Women Across the Ancient World.”
We invite you to explore our Ancient World 2016 catalog:
|In The Rise and Fall of Classical Greece Josiah Ober tells the story of one of the greatest civilizations of the past, explaining that its rise was not an accident—it was in fact due to important innovations that enabled it to flourish.|
|Leading financial economist William Goetzmann sheds light on the role of finance from antiquity to the present, and how it has enabled cultures and cities to flourish in Money Changes Everything.|
|Don’t miss our edition of How to Grow Old, a translation of Cicero’s work by Philip Freeman. Its lessons continue to resonate centuries later.|
Finally, we have three forthcoming paperback editions that we’re excited about: 1177 B.C. by Eric H. Cline, The Amazons by Adrienne Mayor, and Delphi by Michael Scott. If you overlooked these PUP favorites the first time around, now’s your chance to see what you’ve been missing!
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PUP will be at the joint annual meeting of the Archaeological Institute of America and the Society for Classical Studies in San Francisco from January 7 to January 10. Visit us at booth #106!
From invasion and revolt to earthquakes and drought, the “First Dark Ages” were brought about by a complex array of events and failures, chronicled in compelling detail by Eric Cline in 1177 BC: The Year Civilization Collapsed. Adam Gopnik wrote in The New Yorker, “The memorable thing about Cline’s book is the strangely recognizable picture he paints of this very faraway time. . . . It was as globalized and cosmopolitan a time as any on record, albeit within a much smaller cosmos.”
Check out the terrific book trailer to mark the paperback release of 1177 BC:
In honor of today’s release of Jurassic World, the much anticipated-sequel to Jurassic Park, we’re giving away a special ‘prehistoric package’ of three books to three lucky winners!
How to Clone a Mammoth by Beth Shapiro
Shapiro spoke to The Telegraph recently on the science of de-extinction and how it can be used to save animals that are endangered today, possibly in Pleistocene Park, a real-life Jurassic Park in Siberia. To learn more, you can loop back to this post.
The First Fossil Hunters by Adrienne Mayor
In The First Fossil Hunters, Mayor shows us that many mythological creatures of the past, including Griffins, Cyclopses, Monsters, and Giants, are in fact based on creatures that used to exist. The ancients knew that different creatures once inhabited the earth, and they came up with sophisticated theories to explain the fossils they found. These first paleontologists are studied in detail in Mayor’s book.
What Bugged the Dinosaurs by George Poinar & Roberta Poinar
Today, we think of the T. Rex as the most ferocious carnivore of the Cretaceous period. However, the Poinars, whose research inspired Jurassic Park, show us that many insects of the time could be just as deadly and that they played a significant role in the demise of the dinosaurs.
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In a commencement speech at Dickinson College yesterday that focused on the virtues of free speech and free inquiry, Ian McEwan referenced the golden age of the pagan philosophers. But from the turn of the fifth century to the beginning of the eighteenth, Christian intellectuals were as fascinated as they were perplexed by the “Problem of Paganism,” or how to reconcile the fact that the great thinkers of antiquity, whose ideas formed the cornerstones of Greek and Roman civilization, were also pagans and, according to Christian teachings, damned. John Marenbon, author of the new book Pagans and Philosophers, has written a post explaining that relativism (the idea that there can be no objective right or wrong), is hardly a post-modern idea, but one that emerged in medieval times as a response to this tension.
By John Marenbon
Relativism is often thought to be a characteristically modern, or even post-modern, idea. Those who have looked more deeply add that there was an important strand of relativism in ancient philosophy and they point (perhaps wrongly) to Montaigne’s remark, made late in the sixteenth century, that ‘we have no criterion of truth or reason than the example and idea of the opinions and customs of the country where we are’ as signalling a revival of relativist thinking. But the Middle Ages are regarded as a time of uniformity, when a monolithic Christianity dominated the lives and thoughts of everyone, from scholars to peasants – a culture without room for relativism. This stereotype is wrong. Medieval culture was not monolithic, because it was riven by a central tension. As medieval Christian thinkers knew, their civilization was based on the pagan culture of Greece and Rome. Pagan philosophers, such as Plato and Aristotle, were their intellectual guides, and figures from antiquity, such as the sternly upright Cato or Regulus, the general who kept the promise he had given to his enemies even at the cost of his life, were widely cited as moral exemplars. Yet, supposedly, Christian truth had replaced pagan ignorance, and without the guidance and grace provided for Christians alone, it was impossible to live a morally virtuous life. One approach to removing this tension was to argue that the pagans in question were not really pagans at all. Another approach, though, was to develop some variety of limited relativism.
One example of limited relativism is the view proposed by Boethius of Dacia, a Master in the University of Paris in the 1260s. Boethius was an Arts Master: his job was to teach a curriculum based on Aristotle. Boethius was impressed by Aristotelian science and wanted to remain true to it even on those points where it goes against Christian teaching. For example, Christians believe that the universe had a beginning, when God created it, but Aristotle thought that the universe was eternal – every change is preceded by another change, and so on, for ever. In Boethius’s view, the Christian view contradicts the very principles of Aristotelian natural science, and so an Arts Master like himself is required to declare ‘The world has no beginning’. But how can he do so, if he is also a Christian? Boethius solves the problem by relativizing what thinkers say within a particular discipline to the principles of that discipline. When the Arts Master, in the course of teaching natural science, says ‘The world has no beginning’, his sentence means: ‘The world has no beginning according to the principles of natural science’ – a statement which is consistent with declaring that, according to Christian belief the world did have a beginning. Relativizing strategies were also used by theologians such as Henry of Ghent, Duns Scotus and William of Ockham to explain how some pagans can have even heroic virtue and yet be without the sort of virtue which good Christians alone can have.
These and other medieval relativisms were limited, in the sense that one reference frame, that of Christianity, was always acknowledged to be the superior one. But Boethius’s relativism allowed pragmatically a space for people to develop a purely rational scientific world-view in its own terms, and that of the theologians allowed them to praise and respect figures like Cato and Regulus, leaving aside the question of whether or not they are in Hell. Contemporary relativists often advocate an unlimited version of relativism, in which no reference frame is considered superior to another. But there are grave difficulties in making such relativism coherent. The less ambitious medieval approach might be the most sensible one.
John Marenbon is a senior research fellow at Trinity College, University of Cambridge, honorary professor of medieval philosophy at Cambridge, and a fellow of the British Academy. He is the author and editor of many books, including Abelard in Four Dimensions, The Oxford Handbook of Medieval Philosophy, The Cambridge Companion to Boethius, and Medieval Philosophy: An Historical and Philosophical Introduction.