Written reputedly by an Egyptian magus, Horapollo Niliacus, in the fourth century C.E., "The Hieroglyphics of Horapollo" is an anthology of nearly two hundred "hieroglyphics," or allegorical emblems, said to have been used by the Pharaonic scribes in describing natural and moral aspects of the world. Translated into Greek in 1505, it informed much of Western iconography from the sixteenth through the nineteenth centuries. This work not only tells how various types of natural phenomena, emotions, virtues, philosophical concepts, and human character-types were symbolized, but also explains why, for example, the universe is represented by a serpent swallowing its tail, filial affection by a stork, education by the heavens dropping dew, and a horoscopist by a person eating an hourglass.

In his introduction Boas explores the influence of "The Hieroglyphics" and the causes behind the rebirth of interest in symbolism in the sixteenth century. The illustrations to this edition were drawn by Albrecht Durer on the verso pages of his copy of a Latin translation."

"Primitivism and Related Ideas in Antiquity" was intended to be the first volume of a four-part series of books covering the history of primitivism and related ideas, but the outbreak of World War II, and, later, Lovejoy's death, prevented the other books from being published as originally conceived by the two authors. A documentary and analytical record, the book presents the classical background of primitivism and anti-primitivism in modern literature, historiography, and social and moral philosophy, and comprises chapters that center around particular ancient concepts and authors, including cynicism, stoicism, epicureanism, Plato, Aristotle, Lucretius, and Cicero. According to the authors in their preface, "there is some reason to think that this background is not universally familiar to those whose special field of study lie within the period of the Renaissance to our own time"; this book, in which the original Greek and Latin sources stand side by side with their English translations, will prove useful to scholars from a variety of disciplines who study this period.

Originally published in 1969. The proverb vox populi, vox Dei first appeared in a work by Alcuin (ca. 798), who wrote that "the people [] are to be led, not followed. [] Nor are those to be listened to who are accustomed to say, 'The voice of the people is the voice of God.'" Tracing the changing meaning of the saying through European history, George Boas finds that "the people" are not an easily identifiable group. For many centuries the butt of jokes and the substance of comic relief in serious drama, the people became in time an object of pity and, later, of aesthetic appeal. Popular opinion, despised in ancient Rome, was something sought, after the French Revolution. The first essay documents the use of the titular proverb through the eighteenth century. In the next six essays, Boas attempts to determine who the people were and how writers and philosophers have regarded them throughout history. He also examines the people as the creators of literature, art, and music, and as the subject of others' artistic representations. In a final essay, he discusses egalitarianism, which has given a voice to the common person. Animating Boas's account is his own belief in the importance of the individual's voice—as opposed to the voice of the masses, which is by no means necessarily that of God or reason.

Originally published in 1961. Greek philosophers were concerned with the distinction between appearance and reality, and all the differences in their philosophic systems were ultimately predicated on their different views of this distinction. The history of Greek rationalism is, then, a study of the changing basis of Greek philosophy. George Boas provides a historical account of rationalism in classical philosophy. He focuses on four central topics: the distinction between appearance and reality, the method used to establish the distinction, the appraisal of life made by the philosophers studied, and their ethical theories.

This is a new release of the original 1925 edition.

This is a reproduction of a book published before 1923. This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections in the preservation process, and hope you enjoy this valuable book.

An Exhibition Sponsored Jointly By The Baltimore Museum Of Art And The Walters Art Gallery From May 15 Through June 25, 1939. Additional Authors Dorothy Miner And Edward S. King.

Contributing Author H. W. Prescott, Dorothy K. Hill, Dorothy Miner And Many Others.

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Originally published in 1953. In this collection of essays, prominent midcentury intellectual historians provide critical essays on their field of specialty. Studies in Intellectual History gathers work by Harold Cherniss, George Boas, Ludwig Edelstein, Leo Spitzer, and others.

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"All of us men were born in the first man without vice, and all of us lost the innocence of our nature by the sin of the same man. Thence our inherited mortality, thence the manifold corruptions of body and mind, thence ignorance, distress, useless cares, illicit lusts, sacrilegious errors, empty fear, harmful love, unwarranted joys, punishable counsels, and a number of miseries no smaller than that of our crimes."--St. Prosper of Aquitania, quoted in "Primitivism and Related Ideas in the Middle Ages"

This volume of essays, written by George Boas in collaboration with Arthur O. Lovejoy, was originally intended to be the second in a series of four documenting the history of primitivism and related ideas about goodness in the world. Covering the Middle Ages, these essays underscore the continuity between pagan and Christian cultures with respect to concepts of primitivism and examine the latter period's modifications of a group of favorite classical themes. They demonstrate the growth of primitivism and anti-primitivism from the first through the thirteenth centuries and include a discussion of such subjects as the Noble Savage, earthly paradise, the original condition of human beings, and cynicism and Christianity. They also, as Boas suggests in his preface, "drive the piles for a bridge between the Renaissance and Classical Antiquity, although the superstructure itself remains to be constructed."