By the Roman age the traditional stories of Greek myth had long since ceased to reflect popular culture. Mythology had become instead a central element in elite culture. If one did not know the stories one would not understand most of the allusions in the poets and orators, classics and contemporaries alike; nor would one be able to identify the scenes represented on the mosaic floors and wall paintings in your cultivated friends' houses, or on the silverware on their tables at dinner.
Mythology was no longer imbibed in the nursery; nor could it be simply picked up from the often oblique allusions in the classics. It had to be learned in school, as illustrated by the extraordinary amount of elementary mythological information in the many surviving ancient commentaries on the classics, notably Servius, who offers a mythical story for almost every person, place, and even plant Vergil mentions. Commentators used the classics as pegs on which to hang stories they thought their students should know.
A surprisingly large number of mythographic treatises survive from the early empire, and many papyrus fragments from lost works prove that they were in common use. In addition, author Alan Cameron identifies a hitherto unrecognized type of aid to the reading of Greek and Latin classical and classicizing texts--what might be called mythographic companions to learned poets such as Aratus, Callimachus, Vergil, and Ovid, complete with source references. Much of this book is devoted to an analysis of the importance evidently attached to citing classical sources for mythical stories, the clearest proof that they were now a part of learned culture. So central were these source references that the more unscrupulous faked them, sometimes on the grand scale.

Goethes Kunstberater Johann Heinrich Meyer (1760-1832) war einer der Hauptakteure der klassizistischen Bewegung um 1800. Die Studie untersucht sein kunstlerisches und schriftstellerisches OEuvre im Wechselverhaltnis. Praktiken der Aufzeichnung vor Ort, des Kopierens und Nachzeichnens werden als zentrale operative Elemente der klassizistischen Theoriebildung und Historisierung der Kunst gesehen. Umfanglich ausgewertet werden auch die italienischen Aufzeichnungen aus den Jahren 1795-1797, die sich als wertvolle Quelle zur Sammlungsgeschichte und Provenienzforschung erweisen. Die Untersuchung von Meyers kunstlerischem und schriftstellerischem Nachlass verfolgt die Rekonstruktion einer kunstlerischen Gelehrtenpraxis, die sich nicht zuletzt in Goethes Farbenlehre produktiv niedergeschlagen hat.

Between 1760 and 1800, British aristocrats became preoccupied with the acquisition of ancient Greek and Roman artifacts. From marble busts to intricately painted vases, these antiquities were amassed in vast collections held in country houses and libraries throughout Britain. In "Fabricating the Antique," Viccy Coltman examines these objects and their owners, as well as dealers, restorers, designers, and manufacturers. She provides a close look at the classical revival that resulted in this obsession with collecting antiques.
Looking at the theoretical foundations of neoclassicism, Coltman contends this reinvention of ancient material culture was more than a fabrication of style. Based in the strong emphasis on classical education during this time, neoclassicism, Coltman claims, could be more accurately described as a style of thought translated into material possessions. "Fabricating the Antique" is a new take on both well-known collections of ancient art and newly cataloged artifacts. This book also covers how these objects--once removed from their original context--were received, preserved, and displayed. Art historians, classicists, and archaeologists alike will benefit from this important examination of British eighteenth-century history.

Why does tragedy give pleasure? Why do people who are neither wicked nor depraved enjoy watching plays about suffering and death? Is it because we see horrific matter controlled by majestic art? Or because tragedy actually reaches out to the dark side of human nature? A. D. Nuttall's wide-ranging, lively, and engaging book offers a new answer to this perennial question. Writers discussed include Aristotle, Shakespeare, Nietzsche, and Freud.