In this volume, Philip Venticinque readdresses the role of merchants and craftsmen in antiquity, traditionally under-studied in modern scholarship: this is the chief novelty of the book, whose focus is on Egypt from the first to the seventh century (7). The fact that the Roman period and Late Antiquity are treated together is another welcome novelty. In doing so, V. also employs a novel methodology by analysing texts produced by craftsmen on both inscriptions and papyri: this complements previous works, which have mainly been based on inscriptions (the only available evidence outside Egypt); the scanty archaeological material available on the subject for Egypt is also successfully mobilised in ch. 3. V. rightly points out the similar patterns in associations of the West and the East, often discussing them together (although bearing in mind socio-political geographical peculiarities): this is an important step in order to overcome their traditional scholarly division.

The volume is organised in six chapters, plus an introduction and conclusions, a bibliography and an index of words and sources but no maps. It is well written and the prose flows nicely, the layout is pleasing, the organisation of the chapters intelligent (each with their own conclusions which conveniently summarise the main points discussed) and there are no typos. The argumentation is always provided with good reference to primary sources, and quotations of passages in translation help the reader. The book is accessible to those without knowledge of Greek and to non-experts in Roman Egypt: Greek is always in transliteration, specific terminology is explained and there is also a discussion of papyrological specificities (31–4) — however, there is no explanation of the term ‘archive’, often used.

Amongst the many interesting points raised by V., it is worth mentioning the criticism of Finley's school (19–28), the rectification of the misconception that associations were for the poor (14–17 and 66) and the presentation of the terminology used by associations and their general functioning (9–13). In his nice treatment of associations’ rules, V. brings to the forefront the variety of aspects and embedded values, as well as the multiplicity of elements in the nature and interactions of associations and the importance of the sharing of knowledge within and across them (ch. 1). Within the workings of associations and craftsmen groups, trust and collaboration are presented as the pivotal elements for the achievement of their various aims and individual interests, including the ways in which a group's fundamental values were enforced and defended (ch. 2). It is also worth mentioning the analysis of the impact of associations and craftsmen groups on public life and space, as a means to manage a specific reputation (ch. 3), as well as the involvement of merchants as groups and as individuals in public life and administration (ch. 4). The treatment of associations in Roman legal corpora is also included (ch. 5), as well as a snapshot of the world of associations of sixth- and seventh-century Egypt (ch. 6).

These are but a few of the many positive features of this book. However, V. does not define what he considers an ‘association’. Nor is there a discussion of the problems of identifying associations simply on the basis of collective terms (i.e. ‘the weavers’). Such an approach is not critically questioned, but is often employed in practice, although occasional caution is expressed (73 and 76): so ‘the weavers of Soknopaiou Nesos’ (P. Ryl. II 189) are labelled an ‘association’ (72), although nothing more than an organised delivery (and possibly production) of garments for the army is actually implied in the text. As the book's title suggests, the treatment gathers together craftsmen, merchants and associations, without drawing more precise distinctions between them: however, it is clear that V.’s main concern is with those associations and groups formed by craftsmen (ultimately) for their economic advantage. Although inherently difficult, a more critical and cautious approach would have been useful: those cases in which no indisputable proof exists for considering a group of craftsmen an association cannot tell us much about associations’ behaviours, but rather offer us insights into craftsmen's business strategies; the opposite is also true. As the analysis pairs together associations proper and (groups of) professionals, it would have been better to talk about group behaviours and strategies, rather than specifically about associations.

The lack of a clear definition also causes some confusion. One may wonder why sources that do not apparently deal with associations of craftsmen (e.g. I. Prose 49, an association of wealthy landowners, probably Alexandrians) are mentioned in connection with the economic strategies and social image of ‘craftsmen, merchants, and those living and working outside the realm of the Roman elite’ (63). In fact, one has the suspicion that by ‘associations’ V. often means craftsmen associations. Although he is aware of the diversity of associations and the related problems which make their traditional categorisation inaccurate, rightly stating that ‘it is difficult, in practice, not only to distinguish between a group's apparent function and purpose and its character as a religious or professional group … but also to distinguish associations based on criteria derived from membership profile’ (8), V. often silently falls back into doing precisely that — but with occasional second thoughts (13).

Despite this, the book is highly commendable and V. has produced a fine piece of scholarship: the first comprehensive modern treatment of the role of craftsmen and of the workings and impact of their strategies to band in groups and associations in Roman Egypt.