Whatever we may think of Alexander-whether Great or only lucky, a civilizer or a sociopath-most people do not regard him as a religious leader. And yet religion permeated all aspects of his career. When he used religion astutely, he and his army prospered. In Egypt, he performed the ceremonies needed to be pharaoh, and thus became a god as well as a priest. Babylon surrendered to him partly because he agreed to become a sacred king. When Alexander disregarded religion, he and his army suffered. In Iran, for instance, where he refused to be crowned and even destroyed a shrine, resistance against him mounted. In India, he killed Buddhists, Jains, and Hindus by the hundreds of thousands until his officers, men he regarded as religious companians, rebelled against him and forced him to abandon his campaign of conquest. Although he never fully recovered from this last disappointment, he continued to perform his priestly duties in the rest of his empire. As far as we know, the last time he rose from his bed was to perform a sacrifice. Ancient writers knew little about Near Eastern religions, no doubt due to the difficulty of travel to Babylon, India, and the interior of Egypt. Yet details of these exotic religions can be found in other ancient sources, including Greek, and in the last thirty years, knowledge of Alexander's time in the Near East has increased. Egyptologists and Assyriologists have written the first thorough accounts of Alexander's religious doings in Egypt and Mesopotamia. Recent archaeological work has also allowed scholars to uncover new aspects of Macedonian religious policy. Soldier, Priest, and God, the first religious biography of Alexander, incorporates this recent scholarship to provide a vivid and unique portrait of a remarkable leader.

The interpretation of animal sacrifice, now considered the most important ancient Greek and Roman religious ritual, has long been dominated by the views of Walter Burkert, the late J.-P. Vernant, and Marcel Detienne. No penetrating and general critique of their views has appeared and, in particular, no critique of the application of these views to Roman religion. Nor has any critique dealt with the use of literary and visual sources by these writers. This book, a collection of essays by leading scholars, incorporates all these subjects and provides a theoretical background for the study of animal sacrifice in an ancient context.

The interpretation of animal sacrifice, now considered the most important ancient Greek and Roman religious ritual, has long been dominated by the views of Walter Burkert, the late J.-P. Vernant, and Marcel Detienne. No penetrating and general critique of their views has appeared and, in particular, no critique of the application of these views to Roman religion. Nor has any critique dealt with the use of literary and visual sources by these writers. This book, a collection of essays by leading scholars, incorporates all these subjects and provides a theoretical background for the study of animal sacrifice in an ancient context.

Mercury's Wings: Exploring Modes of Communication in the Ancient World is the first-ever volume of essays devoted to ancient communications. Comparable previous work has been mainly confined to articles on aspects of communication in the Roman empire. This set of 18 essays with an introduction by the co-editors marks a milestone, therefore, that demonstrates the importance and rich further potential of the topic. The authors, who include art historians, Assyriologists, Classicists and Egyptologists, take the broad view of communications as a vehicle not just for the transmission of information, but also for the conduct of religion, commerce, and culture. Encompassed within this scope are varied purposes of communication such as propaganda and celebration, as well as profit and administration. Each essay deals with a communications network, or with a means or type of communication, or with the special features of religious communication or communication in and among large empires. The spatial, temporal, and cultural boundaries of the volume take in the Near East as well as Greece and Rome, and cover a period of some 2,000 years beginning in the second millennium BCE and ending with the spread of Christianity during the last centuries of the Roman Empire in the West. In all, about one quarter of the essays deal with the Near East, one quarter with Greece, one quarter with Greece and Rome together, and one quarter with the Roman empire and its Persian and Indian rivals. Some essays concern topics in cultural history, such as Greek music and Roman art; some concern economic history in both Mesopotamia and Rome; and some concern traditional historical topics such as diplomacy and war in the Mediterranean world. Each essay draws on recent work in the theory of communications.

Animal sacrifice has been critical to the study of ancient Mediterranean religions since the nineteenth century. Recently, two theories have dominated the subject of sacrifice: the psychological and ethological approach of Walter Burkert and the sociological and cultural approach of Jean-Pierre Vernant and Marcel Detienne. These writers have argued that sacrifice allays feelings of guilt at the slaughter of sacrificial animals and that it promotes solidarity. None of them leaves much room for the role of priests or gods, or compares animal sacrifice to other oblations offered to the gods. F. S. Naiden redresses the omission of these features to show that, far from being an attempt to assuage guilt or foster solidarity, animal sacrifice is an attempt to make contact with a divine being, and that it is so important-and perceived to be so risky-for the worshippers that it becomes subject to regulations of unequaled extent and complexity. Smoke Signals for the Gods addresses these regulations as well as literary texts, while drawing on recent archaeological work on faunal remains. It also seeks to explain how mistaken views of sacrifice arose, and traces them as far back as early Christianity. This many-sided study provides a new picture of ancient Greek animal sacrifice and of the religion of which sacrifice was a part.

Whatever we may think of Alexander-whether Great or only lucky, a civilizer or a sociopath-most people do not regard him as a religious leader. And yet religion permeated all aspects of his career. When he used religion astutely, he and his army prospered. In Egypt, he performed the ceremonies needed to be pharaoh, and thus became a god as well as a priest. Babylon surrendered to him partly because he agreed to become a sacred king. When Alexander disregarded religion, he and his army suffered. In Iran, for instance, where he refused to be crowned and even destroyed a shrine, resistance against him mounted. In India, he killed Buddhists, Jains, and Hindus by the hundreds of thousands until his officers, men he regarded as religious companians, rebelled against him and forced him to abandon his campaign of conquest. Although he never fully recovered from this last disappointment, he continued to perform his priestly duties in the rest of his empire. As far as we know, the last time he rose from his bed was to perform a sacrifice. Ancient writers knew little about Near Eastern religions, no doubt due to the difficulty of travel to Babylon, India, and the interior of Egypt. Yet details of these exotic religions can be found in other ancient sources, including Greek, and in the last thirty years, knowledge of Alexander's time in the Near East has increased. Egyptologists and Assyriologists have written the first thorough accounts of Alexander's religious doings in Egypt and Mesopotamia. Recent archaeological work has also allowed scholars to uncover new aspects of Macedonian religious policy. Soldier, Priest, and God, the first religious biography of Alexander, incorporates this recent scholarship to provide a vivid and unique portrait of a remarkable leader.