Written in the twelfth century, the Naisadhiyacarita (The Adventures of Nala, King of Nisadha) is a seminal Sanskrit poem beloved by South Asian literary communities for nearly a millennium. This volume introduces readers to the poem’s author, his reading communities, the modes through which the poem has been read and used, the contexts through which it became canonical, its literary offspring, and the emotional power it still holds for the culture that values it. The study privileges the intellectual, affective, and social forms of cultural practice informing a region’s people and institutions. It treats literary texts as traditions in their own right and draws attention to the critical genres and actors involved in their reception.

Embedded in modern print culture, biblical scholars have been projecting the assumptions and concepts of print culture onto the texts they interpret. In the ancient world from which those texts originate, however, literacy was confined to only a small number of educated scribes. And, as recent research has shown, even the literate scribes learned texts by repeated recitation, while the nonliterate ordinary people had little if any direct contact with written scrolls. The texts that had taken distinctive form, moreover, were embedded in a broader and deeper cultural repertoire cultivated orally in village communities as well as in scribal circles. Only recently have some scholars struggled to appreciate texts that later became "biblical" in their own historical context of oral communication. Exploration of texts in oral performance--whether as scribal teachers' instruction to their proteges or as prophetic speeches of Jesus of Nazareth or as the performance of a whole Gospel story in a community of Jesus-loyalists--requires interpreters to relinquish their print-cultural assumptions. Widening exploration of texts in oral performance in other fields offers exciting new possibilities for allowing those texts to come alive again in their community contexts as they resonated with the cultural tradition in which they were embedded.

Hundreds of years before the Inquisition, the Almohade invasion of Spain wiped out many of the Spanish Jewish communities in Muslim Andalusia ending the Golden Age of Spanish Jewry. Thousands of Jews fled north to Christian Spain, where they had to live among Karaite Jews very different from themselves. Philosopher Abraham ibn Daud responded to this upheaval by writing The Book of Tradition, known as Sefer ha-Qabbalah. This epice on Jewish history from ancient times to the 12th century eulogized Spanish Jewry and reminded readers of a once-thriving culture. In JPS's edition of this classic work, first puhlished in 1967, renowned scholar Gerson D. Cohen presents his translation of ibn Daud's entire text, as well as commentary and an extensive introduction that masterfully provides context for the reader.

Describing an era of exploration during the Renaissance that went far beyond geographic bounds, this book shows how the evidence of the New World shook the foundations of the old, upsetting the authority of the ancient texts that had guided Europeans so far afield. What Anthony Grafton recounts is a war of ideas fought by mariners, scientists, publishers, and rulers over a period of 150 years. In colorful vignettes, published debates, and copious illustrations, we see these men and their contemporaries trying to make sense of their discoveries as they sometimes confirm, sometimes contest, and finally displace traditional notions of the world beyond Europe.

New insights into Pietro d’Abano’s unique approach to translations The commentary of Pietro d’Abano on Bartholomew’s Latin translation of Pseudo-Aristotle's Problemata Physica, published in 1310, constitutes an important historical source for the investigation of the complex relationship between text, translation, and commentary in a non-curricular part of the corpusAristotelicum. As the eight articles in this volume show, the study of Pietro’s commentary not only provides valuable insights into the manner in which a commentator deals with the problems of a translated text, but will also bring to light the idiosyncrasy of Pietro’s approach in comparison to his contemporaries and successors, the particularities of his commentary in light of the habitual exegetical practices applied in the teaching of regular curricular texts, as well as the influence of philosophical traditions outside the strict framework of the medieval arts faculty. Contributors Joan Cadden (University of California, Davis), Gijs Coucke (KU Leuven), Béatrice Delaurenti (École des Hautes Études et Sciences Sociales – Paris), Pieter De Leemans (KU Leuven), Françoise Guichard-Tesson (KU Leuven), Danielle Jacquart (École Pratique des Hautes Études – Paris), Christian Meyer (Centre d’Études supérieures de la Renaissance – Tours), Iolanda Ventura (CNRS – Université d’Orléans)

The figure Balaam has interested exegetes and scribes for millennia. Jonathan Miles Robker examines the different versions of the literary character Balaam as attested in biblical and epigraphic literature. By contrasting the distinct information about Balaam presented in the various sources (the plaster inscription from Della, Numbers 22-24; 31; Deuteronomy 23; Joshua 13; 24; Judges 11; Micah 6; and Nehemiah 13), the author seeks to trace the development of characterizations of Balaam from the oldest available material to the youngest in the Hebrew Bible. In this way, Jonathan Miles Robker advances discourse about the literary and tradition-historical development of the texts that became the Hebrew Bible. Beyond the text of the Hebrew Bible, he also traces the continued development of Balaam's characterization through the texts of Qumran and the New Testament. To this end, the author contributes discussions of the history of religion in Antiquity.