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Ancient Egyptian Religion I: General Concepts and the Heliopolitan Gods
Ancient Egyptian Religion I: General Concepts and the Heliopolitan Gods Shawn C. Knight Spring 2009 (This document last revised March 18, 2009) 1 The nature of Egyptian religion (intro) The Egyptian idea of \deity" is a difficult one to pin down. The most frequently used word for deity, ' 4 ntr (or nTr), resembles the English word god in that it can be used as either a common noun, referring to one of numerous divine beings, or as a proper noun, referring to the Supreme Being. Much more problematic than the word used, however, are the details of what the gods do and even who they are. Gods become conflated with one another; most notably, there are (at least) two gods named Horus, designated \Elder" and \Younger", and they share a number of traits, often being confused (deliberately or mistakenly). The gods usurp one another's roles, or delegate their roles to others, with astounding frequency. It is Set's role to protect the sun god from the serpent of chaos|except when Horus has that function. The Supreme Being is Re-Atum, except when he is Amun-Re, except when he is simply Re or simply Atum or . Adding still further to the complication is the local character of Egyptian religion. Every nome had a patron god, and while some of the gods patronized more than one nome, there was plenty of variety. We have already considered this to some degree: we have noted Thebes, for example, as having Amun for a patron, and observed that the military rise of the Thebans in the Middle and New Kingdoms were responsible for the enrichment and empowerment of Amun's cult. -
Magic in Private and Public Lives of the Ancient Romans
COLLECTANEA PHILOLOGICA XXIII, 2020: 53–72 http://dx.doi.org/10.18778/1733-0319.23.04 Idaliana KACZOR Uniwersytet Łódzki MAGIC IN PRIVATE AND PUBLIC LIVES OF THE ANCIENT ROMANS The Romans practiced magic in their private and public life. Besides magical practices against the property and lives of people, the Romans also used generally known and used protective and healing magic. Sometimes magical practices were used in official religious ceremonies for the safety of the civil and sacral community of the Romans. Keywords: ancient magic practice, homeopathic magic, black magic, ancient Roman religion, Roman religious festivals MAGIE IM PRIVATEN UND ÖFFENTLICHEN LEBEN DER ALTEN RÖMER Die Römer praktizierten Magie in ihrem privaten und öffentlichen Leben. Neben magische Praktik- en gegen das Eigentum und das Leben von Menschen, verwendeten die Römer auch allgemein bekannte und verwendete Schutz- und Heilmagie. Manchmal wurden magische Praktiken in offiziellen religiösen Zeremonien zur Sicherheit der bürgerlichen und sakralen Gemeinschaft der Römer angewendet. Schlüsselwörter: alte magische Praxis, homöopathische Magie, schwarze Magie, alte römi- sche Religion, Römische religiöse Feste Magic, despite our sustained efforts at defining this term, remains a slippery and obscure concept. It is uncertain how magic has been understood and practised in differ- ent cultural contexts and what the difference is (if any) between magical and religious praxis. Similarly, no satisfactory and all-encompassing definition of ‘magic’ exists. It appears that no singular concept of ‘magic’ has ever existed: instead, this polyvalent notion emerged at the crossroads of local custom, religious praxis, superstition, and politics of the day. Individual scholars of magic, positioning themselves as ostensi- bly objective observers (an etic perspective), mostly defined magic in opposition to religion and overemphasised intercultural parallels over differences1. -
Chastity and Phallic Worship
CHASTITY AND PHALLIC WORSHIP. BY THE EDITOR. CHASTITY is regarded as the virtue of virtues, and rightly so, for the future of mankind depends on it. Chastity is the characteristic feature that distinguishes the Teutonic peoples, and to it Tacitus does not hesitate to attribute the native vigor of the race. While there was so little prudery among the inhabitants of ancient Germany that the two sexes enjoyed bathing together in the river, actions of indecency were severely punished and early marriage was held in contempt. Tacitus wrote his book on Germany with the avowed purpose of giving his countrymen a warning, and setting them an example in the undefiled Northern races; and his words sound to the his- torian like a prophecy ; for the sturdy sons of this chastest of all the nations have overrun the earth. Had they not been fighting too much among themselves, had they not been exterminated in many of their too easily acquired new homes by the lack of both concentrated effort and political foresight, the old world would be by this time predominantly Germanic. But even as matters stand now, the Goths having lost again all the territories in Southern and Western Europe, especially Italy and Spain, and also Africa, the Teutons are practically still in possession of the world. Central Europe, i. e., Germany, Austria, Holland, Denmark, Sweden, and Norway, further England with its colonies, and North America are predominantly of Teutonic blood, and they hold in their hands the balance of power. What is the rest of the world— all the Romance nations, the Slavic nations, and the Orientals— in comparison to their united strength? On a close scrutiny of their rise to power we need not hesitate to say that their success is due to their family life, the relative purity of their morality, the mental and physical health resulting therefrom ; in a word, to chastity. -
The Art and Artifacts Associated with the Cult of Dionysus
Alana Koontz The Art and Artifacts Associated with the Cult of Dionysus Alana Koontz is a student at University of Wisconsin-Milwaukee graduating with a degree in Art History and a certificate in Ancient Mediterranean Studies. The main focus of her studies has been ancient art, with specific attention to ancient architecture, statuary, and erotic symbolism in ancient art. Through various internships, volunteering and presentations, Alana has deepened her understanding of the art world, and hopes to do so more in the future. Alana hopes to continue to grad school and earn her Master’s Degree in Art History and Museum Studies, and eventually earn her PhD. Her goal is to work in a large museum as a curator of the ancient collections. Alana would like to thank the Religious Studies Student Organization for this fantastic experience, and appreciates them for letting her participate. Dionysus was the god of wine, art, vegetation and also widely worshipped as a fertility god. The cult of Dionysus worshipped him fondly with cultural festivities, wine-induced ritualistic dances, 1 intense and violent orgies, and secretive various depictions of drunken revelry. 2 He embodies the intoxicating portion of nature. Dionysus, in myth, was the last god to be accepted at Mt Olympus, and was known for having a mortal mother. He spent his adulthood teaching the cultivation of grapes, and wine-making. The worship began as a celebration of culture, with plays and processions, and progressed into a cult that was shrouded in mystery. Later in history, worshippers would perform their rituals in the cover of darkness, limiting the cult-practitioners to women, and were surrounded by myth that is sometimes interpreted as fact. -
A Unique Representation of Hypospadias in Ancient Greek Art
URO-histORy A unique representation of hypospadias in ancient Greek art Konstantinos Laios, PhD; Marianna Karamanou, MD, MSc; George Androutsos, MD, PhD History of Medicine Department, Medical School, University of Athens, Greece Cite as: Can Urol Assoc J 2012;6(1):e1-2. http://dx.doi.org/10.5489/cuaj.11155 Williams considered that this phallus was in reality a vase, which could be filled up with two other fragments. ypospadias, a congenital defect in the develop- He compared it with perfume vases in the shape of male ment of the penis and urethra, was well-described genitalia known from eastern Greece and Attica. He noted Hin ancient Greek medical literature. that Athenian potters in late 6th and early 5th century BC Aristotle, in 4th century BC, was the first to describe it. He were forming male genitals as a foot in cups. About its use, pointed out the false impression that boys have of male and he believed that it was a special drinking vessel dedicated female genitalia due to the fact they urinate seated: “there to Aphrodite and used in religious ceremonies.5 have been instances of boys in whom the termination of the On the surface of this 14.6 cm phallus, we observe a penis has not coincided with the passage through which variety of decorations, such as an eye on the glans, a broken the residue from the bladder passes out, so that the passage meander, red tongues alternating with white ones and the came too low; and on this account they sit in order to pass posterior part of a goat’s leg seen in the lower left. -
Domestic Religious Practices
UCLA UCLA Encyclopedia of Egyptology Title Domestic religious practices Permalink https://escholarship.org/uc/item/7s07628w Journal UCLA Encyclopedia of Egyptology, 1(1) Author Stevens, Anna Publication Date 2009-12-21 Peer reviewed eScholarship.org Powered by the California Digital Library University of California DOMESTIC RELIGIOUS PRACTICES الممارسات الدينية المنزلية Anna Stevens EDITORS WILLEKE WENDRICH Editor-in-Chief University of California, Los Angeles JACCO DIELEMAN Editor Area Editor Religion University of California, Los Angeles ELIZABETH FROOD Editor University of Oxford JOHN BAINES Senior Editorial Consultant University of Oxford Short Citation: Stevens 2009, Domestic Religious Practices. UEE. Full Citation: Stevens, Anna, 2009, Domestic Religious Practices. In Willeke Wendrich and Jacco Dieleman (eds.), UCLA Encyclopedia of Egyptology, Los Angeles. http://digital2.library.ucla.edu/viewItem.do?ark=21198/zz001nf63v 1010 Version 1, December 2009 http://digital2.library.ucla.edu/viewItem.do?ark=21198/zz001nf63v DOMESTIC RELIGIOUS PRACTICES الممارسات الدينية المنزلية Anna Stevens Religion im Alltag Pratiques religieuses privées Domestic religious practices—that is, religious conduct within a household setting—provided an outlet especially for expressing and addressing the concerns of everyday life. They can be traced throughout Egyptian dynastic history, in textual sources such as spells of healing and protection, offering and dedicatory texts, and private letters, and in cult emplacements and objects from settlement sites. Protective divinities such as Bes, Taweret, and Hathor were favored, along with ancestors who could be deceased kin, local elite, or royalty. State-level deities were also supplicated. Central practices were offering and libation, and conducting rites of protection and healing, while there was also strong recourse to protective imagery. -
THE DIONYSIAN PARADE and the POETICS of PLENITUDE by Professor Eric Csapo 20 February 2013 ERIC CSAPO
UCL DEPARTMENT OF GREEK AND LATIN HOUSMAN LECTURE UCL Housman Lecture THE DIONYSIAN PARADE AND THE POETICS OF PLENITUDE by Professor Eric Csapo 20 February 2013 ERIC CSAPO A.E. Housman (1859–1936) Born in Worcestershire in 1859, Alfred Edward Housman was a gifted classical scholar and poet. After studying in Oxford, Housman worked for ten years as a clerk, while publishing and writing scholarly articles on Horace, Propertius, Ovid, Aeschylus, Euripides and Sophocles. He gradually acquired such a high reputation that in 1892 he returned to the academic world as Professor of Classics at University College London (1892–1911) and then as Kennedy Professor of Latin at Trinity College, Cambridge (1911–1936). Housman Lectures at UCL The Department of Greek and Latin at University College London organizes regular Housman Lectures, named after its illustrious former colleague (with support from UCL Alumni). Housman Lectures, delivered by a scholar of international distinction, originally took place every second year and now happen every year, alternating between Greek and Roman topics (Greek lectures being funded by the A.G. Leventis Foundation). The fifth Housman lecture, which was given by Professor Eric Csapo (Professor of Classics, University of Sydney) on 20 February 2013, is here reproduced with minor adjustments. This lecture and its publication were generously supported by the A.G. Leventis Foundation. 2 HOUSMAN LECTURE The Dionysian Parade and the Poetics of Plenitude Scholarship has treated our two greatest Athenian festivals very differently.1 The literature on the procession of the Panathenaea is vast. The literature on the Parade (pompe) of the Great Dionysia is miniscule. -
Arion 9.3 Text Winter 2002
Broken: The Venus de Milo AMELIA ARENAS For Trish The most celebrated statue in the world was bought in 1820 by a French official stationed in the island of Melos for about fifty dollars—and a lucky transaction it was, in more than the obvious sense. The peasant who sold it had found it among the ruins of an ancient theater which the locals were scavenging for old marble to feed to their lime furnaces. Were it not for this bargain, the lovely goddess might have met her fate as septic-tank neutralizer or whitewash. Soon after its arrival in France, the work was presented to Louis xviii, who in turn gave it to the Louvre—an excellent chance to get even with the English, one imagines, who four years earlier had snatched the greatest art treasure in the West- ern world, the sculptures of the Parthenon. And the French got their way. Since then, the Venus de Milo (fig. 1) has been the absolute emblem of classical beauty, ranking far higher in the public’s imagination than the carvings of the Parthenon, which are perhaps superior, and certainly no less beautiful. Think of the three magnificent goddesses who once adorned the tem- ple’s east pediment—faceless, ravaged figures, who still lounge on their pedestal at the British Museum with the ease of teenagers watching tv. Apparently, the world has to thank Lord Elgin for having stolen the sculptures of the Parthenon, or rather, whatever was left of them. In the late seventeenth century, the Ottoman army turned the temple into a gun-powder magazine and was even- tually blown to pieces. -
Revue Roumaine D'études Francophones No. 4 / 2012
Revue Roumaine d’Études Francophones No. 4 / 2012 Publication annuelle de l’Association Roumaine des Départements d’Études Francophones (ARDUF) LE RELIGIEUX 1 Directrice : Marina MUREŞANU IONESCU, Université « Alexandru Ioan Cuza » Iaşi, Roumanie – Université Jean Monnet Saint-Étienne, France Rédactrice en chef : Elena-Brânduşa STEICIUC, Université « Ştefan cel Mare » Suceava, Roumanie Présidente de l’ARDUF Rédactrice en chef adjointe : Felicia DUMAS, Université « Alexandru Ioan Cuza » Iaşi, Roumanie Secrétaire de rédaction : Brînduşa GRIGORIU, Université « Alexandru Ioan Cuza » Iaşi, Roumanie Comité de rédaction : Responsable section Littérature : Mircea ARDELEANU, Université « Lucian Blaga », Sibiu, Roumanie Responsable section Linguistique : Virginia VEJA LUCATELLI, Université « Dunărea de Jos », Galati, Roumanie Responsable section Didactique : Anca COSĂCEANU, Université de Bucarest, Roumanie Responsable des Comptes rendus : Dan DOBRE, Université de Bucarest, Roumanie Comité scientifique international : Charles BONN, Université Lyon II, France Patrice BRASSEUR, Université d’Avignon, France Francis CLAUDON, Université Paris 12, France Jean-Pierre LONGRE, Université Lyon III, France Samir MARZOUKI, Université de Manouba, Tunisie Irina MAVRODIN, Université de Craiova, Roumanie Catherine MAYAUX, Université Cergy – Pontoise, France Simona MODREANU, Université « Alexandru Ioan Cuza » Iaşi, Roumanie Alain MONTANDON, Université Blaise Pascal, Clermont-Ferrand, France Ioan PÂNZARU, Université de Bucarest, Roumanie Liliane RAMAROSOA, Université -
Coverpage Final
Symbols and Objects on the Sealings from Kedesh A DISSERTATION SUBMITTED TO THE FACULTY OF THE GRADUATE SCHOOL OF THE UNIVERSITY OF MINNESOTA BY Paul Lesperance IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY Professor Andrea Berlin August 2010 © Paul Lesperance, 2010 Acknowledgements I have benefitted greatly from the aid and support of many people and organizations during the writing of this dissertation. I would especially like to thank my advisor, Professor Andrea Berlin, for all her help and advice at all stages of the production process as well as for suggesting the topic to me in the first place. I would also like to thank all the members of my dissertation committee (Professor Susan Herbert of the University of Michigan, as well as Professors Philip Sellew and Nita Krevans of the University of Minnesota) for all their help and support. During the writing process, I benefitted greatly from a George A. Barton fellowship to the W. F. Albright Institute of Archaeological Research in Jerusalem in the fall of 2009. I would like to thank the fellowship committee for giving me such a wonderful and productive opportunity that helped me greatly in this endeavour as well as the staff of the Albright for their aid and support. I would also like to thank both Dr. Donald Ariel of the Israel Antiquities Authority for his aid in getting access to the material and his valuable advice in ways of looking at it and Peter Stone of the University of Cincinnati whose discussions on his work on the pottery from Kedesh helped to illuminate various curious aspects of my own. -
Ancient Carved Ambers in the J. Paul Getty Museum
Ancient Carved Ambers in the J. Paul Getty Museum Ancient Carved Ambers in the J. Paul Getty Museum Faya Causey With technical analysis by Jeff Maish, Herant Khanjian, and Michael R. Schilling THE J. PAUL GETTY MUSEUM, LOS ANGELES This catalogue was first published in 2012 at http: Library of Congress Cataloging-in-Publication Data //museumcatalogues.getty.edu/amber. The present online version Names: Causey, Faya, author. | Maish, Jeffrey, contributor. | was migrated in 2019 to https://www.getty.edu/publications Khanjian, Herant, contributor. | Schilling, Michael (Michael Roy), /ambers; it features zoomable high-resolution photography; free contributor. | J. Paul Getty Museum, issuing body. PDF, EPUB, and MOBI downloads; and JPG downloads of the Title: Ancient carved ambers in the J. Paul Getty Museum / Faya catalogue images. Causey ; with technical analysis by Jeff Maish, Herant Khanjian, and Michael Schilling. © 2012, 2019 J. Paul Getty Trust Description: Los Angeles : The J. Paul Getty Museum, [2019] | Includes bibliographical references. | Summary: “This catalogue provides a general introduction to amber in the ancient world followed by detailed catalogue entries for fifty-six Etruscan, Except where otherwise noted, this work is licensed under a Greek, and Italic carved ambers from the J. Paul Getty Museum. Creative Commons Attribution 4.0 International License. To view a The volume concludes with technical notes about scientific copy of this license, visit http://creativecommons.org/licenses/by/4 investigations of these objects and Baltic amber”—Provided by .0/. Figures 3, 9–17, 22–24, 28, 32, 33, 36, 38, 40, 51, and 54 are publisher. reproduced with the permission of the rights holders Identifiers: LCCN 2019016671 (print) | LCCN 2019981057 (ebook) | acknowledged in captions and are expressly excluded from the CC ISBN 9781606066348 (paperback) | ISBN 9781606066355 (epub) BY license covering the rest of this publication. -
Inhaltsverzeichnis Des II. Bandes
Inhaltsverzeichnis des II. Bandes Kap. IX. Schutzmittel 15 Riegel 24 A. Immunität 15 Ofenzange 24 1. Menschen 15 Reif 24 a) Abstammung 15 Sporn 24 Josef 15 Löffel 24 b) Geburt 15 Kanonenkugel 24 <x) Erstgeborene 15 Schlüssel 24 ß) Geburtstage 16 Hufeisen 26 y) Glückshaube 16 Nägel, Schrauben 28 c) Geschlecht 16 Bolzen 29 weibliches 16 Nadeln 30 Pubertät 16 Mistgabel 30 Mütter 16 Egge 30 d) Rasse 16 Feuerstahl 31 weiße 16 Messer 31 e) Religion 16 Schere 31 Christen 16 Feuerzeug 31 f) Beruf 16 Sense, Sichel 32 a) Richter 16 Pflugeisen 32 ß) Geistliche 16 Axt 32 g) Gekennzeichnete 16 Dolch 33 a) Augenbrauen 16 Degen 33 ß) Haare 16 Spieß 33 y) doppelter Daumen 17 Kupfer, Erz 33 8) Kahlköpfigkeit 17 Quecksilber 33 2. Tiere 17 Geldstücke 34 a) erstgeborene Pferde 17 ß) Steine 41 b) Esel 17 Donnerkeile 42 c) Fische 17 Schrecksteine 42 B. Eigentliche Abwehrmittel 17 Durchlöcherte Steine 43 1. Magische Mittel 17 Steine mit Naturzeich a) Erdreich 20 nungen 44 cc) Metalle 20 Tierische Steine 44 Gold 21 Aetites 44 Goldpapier 22 Quadros 45 Silber 22 Froschstein 45 Eisen 22 Krötenstein 45 eiserne Gegenstände 23 Serpentin 45 Kette 23 Edelsteine 45 Ring 24 Achat 45 Gefäße 24 Antipathes 45 Schloss 24 Bergkristall 45 Calcedon 46 Glas 60 Catochitis 46 b) Pflanzenreich 65 Diamant 46 <x) Bäume, Sträucher, 65 Gagat 47 Zweige, Holz, Späne 66 Galactites 47 ß) Kräuter, Pflanzen 67 Haematites 47 Aberaute 70 Hyazinth 47 Abrusbohnen 70 Jadeit 47 Adlerfarn 70 Jaspis 47 Ahorn 70 Katzenauge 47 Alant 70 Karfunkel 47 Aloe 71 Karneol 47 Ambra 71 Malachit 47 Andorn 71