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Emperor Theodosius II commissioned and published the Codex Theodosianus, or Theodosian Code, in 439. It is a large anthology of legal issuances and statements from as far back as the era of Constantine, sole ruler of the empire from 324 to 337, and the latest sources come from the time of Theodosius II himself. The selections translated here were, in their own times, written in different contexts and sent to different audiences. There are edicts, made for a more general audience and applicable to many; there are decrees, which arise from the adjudication of a specific case; and there are letters written to specific city, provincial, and imperial officials, containing orders from one or another emperor. Yet as parts of this anthology, they are presented as having equal weight and equal applicability; they are statements by emperors, which establish a precedent of law, presented in this “Code” and accessible to officials and judges for consultation.
This chapter discusses Western education in the landscape of colonial and even postcolonial Nigeria. Building upon ideas established in previous chapters, this chapter focuses on the uneven and complex adaptation of Western education and the emergence of a new middle class of low-level government and mercantile administrators. It will also touch upon traditional forms of education, explaining how colonial officials stunted or even undermined them. Of particular importance, this chapter explores the use of education as a tool of the political elite to construct systems of power and guide the development of societies. For colonial Nigeria, Britain sought to construct a system easily exploited for its natural resources, extracted by a vast underclass of cheap labor. This system would be managed by the small middle class of native elites under the authority of white British officials. This chapter will contextualize the aforementioned educational processes to explain the strategies colonial officials used to achieve their central objectives.
This chapter approaches magic in the early church from two angles. In first, it examines the ways in which different groups of people performing rituals were depicted as practitioners of magic. In second, the discussion of Late Antique practices deemed to be magical focuses on the competition for spiritual authority between ritual experts. In the eyes of Graeco-Roman outsiders, Christian practices resembled widespread stereotypes of magic. Origen was a Christian apologist who addressed allegations of magic against Christians by reframing the terms. Celsus had accused Christians of attaining their powers by using the names of demons in their incantations. Christian writers connected magic with demons and designated Graeco-Roman cult practices as magic and asserted that they dealt with evil spirits. The association of magic with paganism and heresy in imperial legislation shows how the imperial government aimed at harnessing magic for various social, political and religious goals.
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