DOCSLIB.ORG

Ebook Download the Politics of Sacrifice in Early Greek Myth And

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Ebook Download the Politics of Sacrifice in Early Greek Myth And THE POLITICS OF SACRIFICE IN EARLY GREEK MYTH AND POETRY 1ST EDITION PDF, EPUB, EBOOK Charles Heiko Stocking | 9781107164260 | | | | | The Politics of Sacrifice in Early Greek Myth and Poetry 1st edition PDF Book As the centuries passed both the inside of popular temples and the area surrounding them accumulated statues and small shrines or other buildings as gifts, and military trophies, paintings and items in precious metals, effectively turning them into a type of museum. Interpreting the Politics of Greek Sacrifice 17 power in general, as an inherently unstable social structure, constructed and negotiated through rituals of sacrifice and commensality. Notify me of new posts via email. Lambert —; Parker 21— On interpreting Greek epic in terms of a mythic rather than strictly textualized sequence, informed by the orally derived nature of these texts, see Clay 15; Clay ; Muellner 94— Achilles island Delos. This book represents the most comprehensive study to date of his early output as a unified literary production. Austin Cline. Only about half of the Mycenaean pantheon seem to survive the Greek Dark Ages though. Women who voluntarily chose to become priestesses received an increase in social and legal status to the public, and after death, they received a public burial site. Share Flipboard Email. The Idea of the Holy trans. There was also clearly cultural evolution from the Late Helladic Mycenaean religion of the Mycenaean civilization. Includes bibliographical references and index. Whereas previous studies have noted how the geras is used to bestow honour or how seating can reflect and establish ranking, this present investigation deepens and advances our understanding by offering a more subtle appreciation of the symbolic nature of the geras. Chicago: University of Chicago Press. Secularism and irreligion. Campbell, J. Tagged with Aeschylus , ancient greece , art , culture , Euripides , Greek tragedy , human sacrifice , joseph campbell , literary theory , myth , philosophy , religion , Sophocles , the arts. Main article: Decline of Greco- Roman polytheism. Different religious groups believed that the world had been created in different ways. This was a communal affair - not only were all of the members of the community there, eating together and bonding socially, but it was believed that the gods were participating directly as well. The Life of Saint Benedict. Austin Cline, a former regional director for the Council for Secular Humanism, writes and lectures extensively about atheism and agnosticism. Why does Zeus care about burnt thighbones from sheep? Chapter 2 concludes with some considerations for how the patriarchal ideology at work in both the Theogony and the Hymn to Demeter may relate to later sacrificial practices such as the Apatouria and Thesmophoria. The Great Goddess hypothesis , that a Stone Age religion dominated by a female Great Goddess was displaced by a male- dominated Indo-European hierarchy, has been proposed for Greece as for Minoan Crete and other regions, but has not been in favor with specialists for some decades, though the question remains too poorly-evidenced for a clear conclusion; at the least the evidence from Minoan art shows more goddesses than gods. This mythic-poetic discourse presents sacrifice as a site of symbolic conflict between the male stomach and female womb for both mortals and immortals. Early revivalists , with varying degrees of commitment, were the Englishmen John Fransham — , interested in Neoplatonism , and Thomas Taylor — , who produced the first English translations of many Neoplatonic philosophical and religious texts. Cities where men sacrifice: Odysseus returns to the fatherland; Conclusion: sacrificial narrative and the politics of the belly. Interpreting the Politics of Greek Sacrifice 23 marks of deference and social status. Martin West , however, posits that the textualization of the Theogony predates both the Homeric epics and the Homeric hymns. The Politics of Sacrifice in Early Greek Myth and Poetry 1st edition Writer Martin West , however, posits that the textualization of the Theogony predates both the Homeric epics and the Homeric hymns. Javascript is not enabled in your browser. The temple usually kept the skin to sell to tanners. As such, patrilineal kinship can be viewed, much like 79 Detienne b: argues for a basic homology between political rights and participation in sacrifice. See Naiden 56 for more on the solidarity thesis. Sacrifice in literature. Re-evaluating the Value of Sacrifice 7 for all occasions of Greek sacrifice. SmartNews History. As I argue in the course of this book, an appre- ciation of the poetics of sacrifice and its political implications depends on an intimate familiarity with oral—poetic language and the mythic traditions to which that language refers. More typical festivals featured a procession, large sacrifices and a feast to eat the offerings, and many included entertainments and customs such as visiting friends, wearing fancy dress and unusual behavior in the streets, sometimes risky for bystanders in various ways. Tragedy is not ambiguous; it is numinous, beyond the bounds of logic and reason. Hesiod and the Interpretation of Greek Sacrifice 5 to the gods through the medium of fire. The desire of a God: semiotic sacrifice and patriarchal identity in the Homeric Hymn to Hermes; 4. In Athens the festivals honoring Demeter were included in the calendar and promoted by Athens, they constructed temples and shrines like the Thesmophorion, where women could perform their rites and worship. See also Finley ; Arthur [Katz] 18— Ascalaphus Ceuthonymus Eurynomos Hade's cattle. To be sure, offerings of food are made to the gods by means of deposition and fire throughout Greek history. This process was certainly under way by the 9th century, and probably started earlier. The researchers have not speculated publicly on why, if the body is not a sacrifice, it was buried in the ash pit. The Greeks believed in an underworld where the spirits of the dead went after death. The Greeks and Romans had been literate societies, and much mythology, although initially shared orally, was written down in the forms of epic poetry such as the Iliad , the Odyssey and the Argonautica and plays such as Euripides ' The Bacchae and Aristophanes ' The Frogs. For semantic overlap in sacrifices followed by a meal and those that are not, see Naiden In so far as manipulation of ritual procedures can also deny kinship, i. Charles H. Photo of the Day. Empusa Epiales Hypnos Pasithea Oneiroi. It is Sositheus who defends his son Euboulides against Makartatos. The Great Goddess hypothesis , that a Stone Age religion dominated by a female Great Goddess was displaced by a male-dominated Indo-European hierarchy, has been proposed for Greece as for Minoan Crete and other regions, but has not been in favor with specialists for some decades, though the question remains too poorly-evidenced for a clear conclusion; at the least the evidence from Minoan art shows more goddesses than gods. Such beliefs are found in the most ancient of Greek sources, such as Homer and Hesiod. History Geography. A crucial point worth keeping in mind here is that the Greeks did none of this while prostrating themselves on the ground as was the case in other ancient cultures. However, various implementations of sacrifice can p A few Greeks, like Achilles , Alcmene , Amphiaraus Ganymede , Ino , Melicertes , Menelaus , Peleus , and a great number of those who fought in the Trojan and Theban wars, were considered to have been physically immortalized and brought to live forever in either Elysium, the Islands of the Blessed, heaven, the ocean, or beneath the ground. It used to be thought that access to the cella of a Greek temple was limited to the priests, and it was entered only rarely by other visitors, except perhaps during important festivals or other special occasions. Plato even wanted to exclude the myths from his ideal state described in the Republic because of their low moral tone. The animals used were, in order of preference, bulls or oxen, cows, sheep the most common sacrifice , goats, pigs with piglets being the cheapest mammal , and poultry but rarely other birds or fish. Supposedly this led to an annual tradition at the altar of Lykaion in which a boy would be slaughtered along with animals. On the one hand, sacrifice may be understood as a site of contest in the symbolic economy of prestige and deference. Early Greek Portraiture: Monuments and Histories. Since my interest is in how the presentation of human sacrifice reflects the ancient Greek cultural perspective of death, we must first pause here to consider how the ancient Greeks might have reacted to and interpreted tragedy themselves. In order to expand on this notion of sacrifice as a negotiation of power, I will demonstrate how the sacrificial confrontation of the Theogony is reproduced throughout early Greek poetry, with special attention given to the Homeric Hymn to Demeter, Homeric Hymn to Her- mes and the Odyssey. Ancient Greek religion and mythology. Some priestly functions, like the care for a particular local festival, could be given by tradition to a certain family. Just as there are multiple types of sacrifice that do not conclude with a feast, so not all meat eating comes from sacrificial animals. Future excavations at the site will show whether the skeleton is an anomaly or if the area around the altar contains other human remains. Major religious groups and denominations 1. Categories : Ancient Greek religion. Keesling lends new insight into the origins of civic honorific portraits that emerged at the end of the fifth century BC in ancient Greece. Otto, R. In Greek literature, the role of sacrifice served many functions. The Politics of Sacrifice in Early Greek Myth and Poetry 1st edition Reviews Austin Cline. Hermes does not face a crisis of mortal versus immortal status, but a crisis of matrilineal versus patrilineal status: is Hermes the son of Maia, an Iapetid and therefore an enemy to the Olympian order, or is Hermes the son of Zeus? Pollard, E.
Load more

Recommended publications
  • Ekaterina Avaliani (Tbilisi) *
    Phasis 2-3, 2000 Ekaterina Avaliani (Tbilisi) ORIGINS OF THE GREEK RELIGION: MINOAN AND MYCENAEAN CULTURAL CONVERGENCE Natw"ally, the convergence of Minoan and Mycenaean ethno-cultures would cause certain changes in religious consciousness. The metamorphosis in religion and mentality are hard to explain from the present perspective. During this process, the orientation of Minoan religion might have totally changed (the "victorious gods" of Achaeans might have eclipsed the older ones ofMinoans).1 On the other hand, the evidence of religious syncretism should by no means be ignored. Thus, based on the materials avail­ able, we may lead our investigation in the following directions: I. While identifying Minoan religious concepts and cults, we should operate with: a) scenes depicted on a11ifacts; b) antique written sources and mythopoetics, which have preserved certain information on Minoan religious concepts and rituals.2 2. To identify gods of the Mycenaean period, we use linear B texts and artifacts. It is evident that the Mycenaean period has the group of gods that are directly related to Minoan world, and on the other hand, the group of gods that is unknown to pre-Hellenic religious tradition. And, finally, 3.We identify another group of gods that reveal their syncretic nature already in the Mycenaean period. * * * Minoan cult rituals were tightly linked to nature. Cave dwellings, mountains and grottos were the charismatic spaces where the rituals were held.3 One of such grottos near Candia was related to the name of Minoan goddess Eileithyia.4 Homer also mentions Eileithyia. The goddess was believed to protect pregnant women and women in childbirth.5 Also, there might have been another sacred place, the top of a hill - Dikte, which was associated with Minoan goddess Diktunna (Dikte - "Sacred Mountain").6 Later in Greek mythology, the goddess assimilated to Artemis ("huntress") (Solinus II .
    [Show full text]
  • The Higher Aspects of Greek Religion. Lectures Delivered at Oxford and In
    BOUGHT WITH THE INCOME FROM THE SAGE ENDOWMENT FUND THE GIET OF Henirg m. Sage 1891 .A^^^ffM3. islm^lix.. 5931 CornelJ University Library BL 25.H621911 The higher aspects of Greek religion.Lec 3 1924 007 845 450 The original of tiiis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924007845450 THE HIBBERT LECTURES SECOND SERIES 1911 THE HIBBERT LECTURES SECOND SERIES THE HIGHER ASPECTS OF GREEK RELIGION LECTURES DELIVERED AT OXFORD AND IN LONDON IN APRIL AND MAY igii BY L. R. FARNELL, D.Litt. WILDE LECTURER IN THE UNIVERSITY OF OXFORD LONDON WILLIAMS AND NORGATE GARDEN, W.C. 14 HENRIETTA STREET, COVENT 1912 CONTENTS Lecture I GENERAL FEATURES AND ORIGINS OF GREEK RELIGION Greek religion mainly a social-political system, 1. In its earliest " period a " theistic creed, that is^ a worship of personal individual deities, ethical personalities rather than mere nature forces, 2. Anthrqgomorphism its predominant bias, 2-3. Yet preserving many primitive features of " animism " or " animatism," 3-5. Its progress gradual without violent break with its distant past, 5-6. The ele- ment of magic fused with the religion but not predominant, 6-7. Hellenism and Hellenic religion a blend of two ethnic strains, one North-Aryan, the other Mediterranean, mainly Minoan-Mycenaean, 7-9. Criteria by which we can distinguish the various influences of these two, 9-1 6. The value of Homeric evidence, 18-20. Sum- mary of results, 21-24. Lecture II THE RELIGIOUS BOND AND MORALITY OF THE FAMILY The earliest type of family in Hellenic society patrilinear, 25-27.
    [Show full text]
  • The Romance Between Greece and Rome in Aelius Aristides' Orations
    The Romance Between Greece and Rome in Aelius Aristides’ Orations on Smyrna (Orr. 17-21) and Corinth (Or. 46) When scholars consider how Roman rule was perceived by individuals and communities in the Greek east during the imperial period, they frequently use the polarizing language of acquiescence and resistance. The response of Greek authors to Rome is generally described as being positive, negative, or – at best – mixed (Swain 1996). Two recent assessments of Aelius Aristides’ perspective on the Roman empire illustrate this tendency: Francesca Fontanella has characterized Aristides’ attitude towards the imperial power as one of “tacit resignation” (Fontanella 2008) and Laurent Pernot detects an “attitude of reserve,” in tension with the “approval and loyalty” for which Aristides is generally known (Pernot 2008). In this search for views on, and attitudes towards, Rome, less attention has been paid to precisely how writers describe the dynamics of the imperial relationship, the images they draw upon to characterize it, and the variety of contexts in which they engage this topic. In this paper I argue that in key diplomatic moments, Aelius Aristides figures the relationship between Greece and Rome as a romance. In his Smyrna orations (Orr. 17-21), he aims to foster a romantic relationship between the emperors and the city, and in his Corinthian Oration: To Poseidon (Or. 46) he engages this model obliquely: by way of a digression on the myth of Leucothea and her relationship with Poseidon, he introduces a political subtext into this speech of celebration. The paper has two parts. I begin from the observation that Aristides’ interest in Roman power generally centers on the relationship between Rome and the eastern provinces, and I discuss several passages from his Smyrna orations to show that there he imagines this relationship in romantic terms.
    [Show full text]
  • The Religious Prehistory of Demeter's Eleusinian Mysteries
    BERNARD DIETRICH THE RELIGIOUS PREHISTORY OF DEMETER'S ELEUSINIAN MYSTERIES It has often been said that the Greek Mystery cults were unique and that their innermost secrets were well kept and buried with the long suc­ cession of initiates over a millennium and more I. This was certainly true of the myth and ritual and of points of detail in ceremony and belief, but in general Greek Mystery cults shared some basic features with other religions and therefore belonged to an exceedingly old tradition which antedated the development of new religious concepts in the archaic Greek world. Behind the sophisticated Mysteries of the classical age there lay ideas which had been fundamental to religious thought from prehistoric times concerning the fertility of vegetation and nature in general under the protective guidance of a Nature or Mother goddess. Within that framework great variety could exist from region to region, because, although the most successful cults like those of Samothrace and the Eleusinian Demeter spread their influence to other centres, in essence Mystery cults tended to be localised. In other words, despite common features between all these cults, each major centre had, as it were, something special to offer to ensure the loyalty of generations of worshippers. Also it is easy to overlook the important point that, shared origins apart, the sense of promise and otherworldliness which came to be incorporated in the fully developed Greek Mysteries could only flourish in an age that was receptive to their particular religious message. This meant the archaic age and especially the sixth century, for it provided the most fertile ground on which the Mystery cults could grow to their full potential and which laid the foundation of their tremendous influence in Hellenistic and Roman times.
    [Show full text]
  • MYTHOLOGY – ALL LEVELS Ohio Junior Classical League – 2012 1
    MYTHOLOGY – ALL LEVELS Ohio Junior Classical League – 2012 1. This son of Zeus was the builder of the palaces on Mt. Olympus and the maker of Achilles’ armor. a. Apollo b. Dionysus c. Hephaestus d. Hermes 2. She was the first wife of Heracles; unfortunately, she was killed by Heracles in a fit of madness. a. Aethra b. Evadne c. Megara d. Penelope 3. He grew up as a fisherman and won fame for himself by slaying Medusa. a. Amphitryon b. Electryon c. Heracles d. Perseus 4. This girl was transformed into a sunflower after she was rejected by the Sun god. a. Arachne b. Clytie c. Leucothoe d. Myrrha 5. According to Hesiod, he was NOT a son of Cronus and Rhea. a. Brontes b. Hades c. Poseidon d. Zeus 6. He chose to die young but with great glory as opposed to dying in old age with no glory. a. Achilles b. Heracles c. Jason d. Perseus 7. This queen of the gods is often depicted as a jealous wife. a. Demeter b. Hera c. Hestia d. Thetis 8. This ruler of the Underworld had the least extra-marital affairs among the three brothers. a. Aeacus b. Hades c. Minos d. Rhadamanthys 9. He imprisoned his daughter because a prophesy said that her son would become his killer. a. Acrisius b. Heracles c. Perseus d. Theseus 10. He fled burning Troy on the shoulder of his son. a. Anchises b. Dardanus c. Laomedon d. Priam 11. He poked his eyes out after learning that he had married his own mother.
    [Show full text]
  • Thomas G. Palaima
    I3B: MYCENAEAN RELIGION ThomasG. Palaima SOURCES FOR RECONSTRUCTING ANCIENT RELIGION econstructing the religion of an ancient culture is hard work. Religious beliefs and practices consist of things thought , said, R shown , and done . In the m aterial record , we look for the loca­ tions where rituals were performed, the objects and materials used in ceremonies, and artistic representations (iconography) of such activities . If we are lucky, we will have written religious texts containing sacred myths that serve both as the "verbalization of ritual " and as a record of a culture's religious beli ef system, their thoughts about how human beings relate to supra-human powers. 35 Depending on how a religion is struc­ tured within a given society, such written documents can be fixed and canonical, or they can vary according to time and place. We may also have other texts (mainly inscriptions) that reflect what people are doing or are expected to do as forms of religious practice (often grouped together as "sacred laws") ,36 who those people are (their religiou s titles, occupations, persona l names), where they are doing these things, what they are using , and the obligations and benefits that motivate them. THE NATURE OF WRITTEN SOURCES FOR MYCENAEAN RELIGION For Mycenaean religion, we have a limited amount of clear archae­ ological, iconographical , and artifactual data, and we have the infor­ mation contained in the Linear B records. 37 These tablets were pro­ duced, however, by anonymous tablet-writers in order to keep track 342 MY CENAEAN RELIGION of economic information related to th e operation of the M ycenaean palatial centers (C hs.
    [Show full text]
  • Religion and the Greeks Free Download
    RELIGION AND THE GREEKS FREE DOWNLOAD Robert Garland | 128 pages | 01 Apr 2013 | Bloomsbury Publishing PLC | 9781853994098 | English | London, United Kingdom Greek religion Politics Constitution Constitutional amendments, Constitutions, Supreme Special Court. One would never finish listing all the gods that Rome added to the gods of Greece; never did a Greek or Religion and the Greeks village have so Religion and the Greeks. The first Greeks had seen the gods travel and live among them. List of ancient Greeks. They wanted gods of truly divine nature, gods disengaged from matter. Thus perished three Decius, all three of them consuls; such were the voluntary sacrifices that Rome admired, and yet it did not order them. Although pride and vanity were not considered sins themselves, the Greeks emphasized moderation. While much religious practice was, as well as personal, aimed at developing solidarity within the polisa number of important sanctuaries developed a "Panhellenic" status, drawing visitors from Religion and the Greeks over the Greek world. Korean shamanism Cheondoism Jeungsanism. This process was certainly under way by the 9th century, and probably started earlier. However, there are many fewer followers than Greek Orthodox Christianity. The Trojan Palladiumfamous from the myths of the Epic Cycle and supposedly ending up in Rome, was one of these. Overall, the Ancient Greeks used their religion to help explain the world around them. Generally, the Greeks put more faith in observing the behavior of birds. For example, most households had an alter dedicated to Hestia, the goddess of the hearth. The name of Cassandra is famous, and Cicero Religion and the Greeks why this princess in a furor discovered the future, while Priam her father, in the tranquility of his reason, saw nothing.
    [Show full text]
  • ABSTRACT Reading Dreams: an Audience-Critical Approach to the Dreams in the Gospel of Matthew Derek S. Dodson, B.A., M.Div
    ABSTRACT Reading Dreams: An Audience-Critical Approach to the Dreams in the Gospel of Matthew Derek S. Dodson, B.A., M.Div. Mentor: Charles H. Talbert, Ph.D. This dissertation seeks to read the dreams in the Gospel of Matthew (1:18b-25; 2:12, 13-15, 19-21, 22; 27:19) as the authorial audience. This approach requires an understanding of the social and literary character of dreams in the Greco-Roman world. Chapter Two describes the social function of dreams, noting that dreams constituted one form of divination in the ancient world. This religious character of dreams is further described by considering the practice of dreams in ancient magic and Greco-Roman cults as well as the role of dream interpreters. This chapter also includes a sketch of the theories and classification of dreams that developed in the ancient world. Chapters Three and Four demonstrate the literary dimensions of dreams in Greco-Roman literature. I refer to this literary character of dreams as the “script of dreams;” that is, there is a “script” (form) to how one narrates or reports dreams in ancient literature, and at the same time dreams could be adapted, or “scripted,” for a range of literary functions. This exploration of the literary representation of dreams is nuanced by considering the literary form of dreams, dreams in the Greco-Roman rhetorical tradition, the inventiveness of literary dreams, and the literary function of dreams. In light of the social and literary contexts of dreams, the dreams of the Gospel of Matthew are analyzed in Chapter Five.
    [Show full text]
  • 1 Name 2 Zeus in Myth
    Zeus For other uses, see Zeus (disambiguation). Zeus (English pronunciation: /ˈzjuːs/[3] ZEWS); Ancient Greek Ζεύς Zeús, pronounced [zdeǔ̯s] in Classical Attic; Modern Greek: Δίας Días pronounced [ˈði.as]) is the god of sky and thunder and the ruler of the Olympians of Mount Olympus. The name Zeus is cognate with the first element of Roman Jupiter, and Zeus and Jupiter became closely identified with each other. Zeus is the child of Cronus and Rhea, and the youngest of his siblings. In most traditions he is married to Hera, although, at the oracle of Dodona, his consort The Chariot of Zeus, from an 1879 Stories from the Greek is Dione: according to the Iliad, he is the father of Tragedians by Alfred Church. Aphrodite by Dione.[4] He is known for his erotic es- capades. These resulted in many godly and heroic offspring, including Athena, Apollo, Artemis, Hermes, the Proto-Indo-European god of the daytime sky, also [10][11] Persephone (by Demeter), Dionysus, Perseus, Heracles, called *Dyeus ph2tēr (“Sky Father”). The god is Helen of Troy, Minos, and the Muses (by Mnemosyne); known under this name in the Rigveda (Vedic San- by Hera, he is usually said to have fathered Ares, Hebe skrit Dyaus/Dyaus Pita), Latin (compare Jupiter, from and Hephaestus.[5] Iuppiter, deriving from the Proto-Indo-European voca- [12] tive *dyeu-ph2tēr), deriving from the root *dyeu- As Walter Burkert points out in his book, Greek Religion, (“to shine”, and in its many derivatives, “sky, heaven, “Even the gods who are not his natural children address [10] [6] god”).
    [Show full text]
  • Greek Color Theory and the Four Elements [Full Text, Not Including Figures] J.L
    University of Massachusetts Amherst ScholarWorks@UMass Amherst Greek Color Theory and the Four Elements Art July 2000 Greek Color Theory and the Four Elements [full text, not including figures] J.L. Benson University of Massachusetts Amherst Follow this and additional works at: https://scholarworks.umass.edu/art_jbgc Benson, J.L., "Greek Color Theory and the Four Elements [full text, not including figures]" (2000). Greek Color Theory and the Four Elements. 1. Retrieved from https://scholarworks.umass.edu/art_jbgc/1 This Article is brought to you for free and open access by the Art at ScholarWorks@UMass Amherst. It has been accepted for inclusion in Greek Color Theory and the Four Elements by an authorized administrator of ScholarWorks@UMass Amherst. For more information, please contact [email protected]. Cover design by Jeff Belizaire ABOUT THIS BOOK Why does earlier Greek painting (Archaic/Classical) seem so clear and—deceptively— simple while the latest painting (Hellenistic/Graeco-Roman) is so much more complex but also familiar to us? Is there a single, coherent explanation that will cover this remarkable range? What can we recover from ancient documents and practices that can objectively be called “Greek color theory”? Present day historians of ancient art consistently conceive of color in terms of triads: red, yellow, blue or, less often, red, green, blue. This habitude derives ultimately from the color wheel invented by J.W. Goethe some two centuries ago. So familiar and useful is his system that it is only natural to judge the color orientation of the Greeks on its basis. To do so, however, assumes, consciously or not, that the color understanding of our age is the definitive paradigm for that subject.
    [Show full text]
  • Miracles in Greco-Roman Antiquity: a Sourcebook/Wendy Cotter
    MIRACLES IN GRECO-ROMAN ANTIQUITY Miracles in Greco-Roman Antiquity is a sourcebook which presents a concise selection of key miracle stories from the Greco- Roman world, together with contextualizing texts from ancient authors as well as footnotes and commentary by the author herself. The sourcebook is organized into four parts that deal with the main miracle story types and magic: Gods and Heroes who Heal and Raise the Dead, Exorcists and Exorcisms, Gods and Heroes who Control Nature, and Magic and Miracle. Two appendixes add richness to the contextualization of the collection: Diseases and Doctors features ancient authors’ medical diagnoses, prognoses and treatments for the most common diseases cured in healing miracles; Jesus, Torah and Miracles selects pertinent texts from the Old Testament and Mishnah necessary for the understanding of certain Jesus miracles. This collection of texts not only provides evidence of the types of miracle stories most popular in the Greco-Roman world, but even more importantly assists in their interpretation. The contextualizing texts enable the student to reconstruct a set of meanings available to the ordinary Greco-Roman, and to study and compare the forms of miracle narrative across the whole spectrum of antique culture. Wendy Cotter C.S.J. is Associate Professor of Scripture at Loyola University, Chicago. MIRACLES IN GRECO-ROMAN ANTIQUITY A sourcebook Wendy Cotter, C.S.J. First published 1999 by Routledge 11 New Fetter Lane, London EC4P 4EE Simultaneously published in the USA and Canada by Routledge 29 West 35th Street, New York, NY 10001 Routledge is an imprint of the Taylor & Francis Group This edition published in the Taylor & Francis e-Library, 2003.
    [Show full text]
  • TH[MKSTOK<L[AN
    HESPERIA 68.4, I999 PAINTING FRM THE ll\v\ TH[MKSTOK<L[ANWALL A RECONSTRUCTION 1. The principaltreatments of the The Neilonides base, now in the Athens EpigraphicalMuseum (EM 12870, Neilonides base are Philadelpheus Figs. 1 and 2), was discovered in 1922 by the Greek archaeologist Alexan- 1922a, 1922b, and 1923; Casson 1925; dros Philadelpheus built into the lowest courses of the Themistoklean wall Rumpf 1938; Raubitschek1939, cols. 62-68; Jeffery 1962, p. 127, no. 19; and south of the Piraeus gate in Athens.' The base consists of a single rectan- Viviers 1992, pp. 67-77. gular block smoothed on three sides; in shape it is a tall, slightly irregular I would like to thank the director, rectangle longer on the front and back sides than on the flanks.2The ob- CharalambosKritzas, and staff of the long plinth cavity on the top surface of the base reveals that it originally EpigraphicalMuseum in Athens for supported a marble statue of the Archaic kouros type. A shallow, rectan- granting me permissionto study EM 12870. Chara Karapa-Molisaniin gular mortise on its underside shows that it was in turn supported by a particularprovided me with daily help rectangularpillar, now lost. and hospitalityduring the summersof Previously,interest in the Neilonides base has focused on its inscrip- 1996 and 1997. Guy Cobolet provided tions and on the circumstances of its discovery. Two inscriptions, both access to the archivesof the Ecole written in the Attic alphabet, appear on the base's front face. The longer francaised'Athenes, and Martin Schafer inscription, first deciphered by A. E.
    [Show full text]