DOCSLIB.ORG

Julian's Pagan Revival and the Decline of Blood Sacrifice Author(S): Scott Bradbury Source: Phoenix, Vol

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Julian's Pagan Revival and the Decline of Blood Sacrifice Author(S): Scott Bradbury Source: Phoenix, Vol Julian's Pagan Revival and the Decline of Blood Sacrifice Author(s): Scott Bradbury Source: Phoenix, Vol. 49, No. 4 (Winter, 1995), pp. 331-356 Published by: Classical Association of Canada Stable URL: http://www.jstor.org/stable/1088885 . Accessed: 01/11/2013 14:32 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Classical Association of Canada is collaborating with JSTOR to digitize, preserve and extend access to Phoenix. http://www.jstor.org This content downloaded from 146.245.216.150 on Fri, 1 Nov 2013 14:32:15 PM All use subject to JSTOR Terms and Conditions JULIAN'SPAGAN REVIVAL AND THE DECLINE OF BLOOD SACRIFICE SCOTT BRADBURY "This is the chieffruit of piety:to honorthe divinein the traditional ways."7 PorphyryAd Marcellam 18 IT HAS ALWAYS BEEN A PARADOX that in a predominantly pagan empire the EmperorJulian (A.D. 360-363) did not meet with immediatesuccess in his effortsto revivepaganism. Contemporarypagans feltuneasy with Julian'sattempt to make the gods live again in the public consciousness throughthe rebuildingof temples,the revival of pagan priesthoods,the restorationof ancient ceremonies, and most importantly,the revival of blood sacrifices. Historianshave long pointed out that Christianemperors had permittedother elementsof pagan festivalsto continuewhile forbidding blood on the altars, since blood sacrificewas the element of pagan cult most repugnantto Christians.Thus, blood sacrifice,although linked to the fate of pagan cults in general,poses special problemsprecisely because it was regardedas the most loathsomeaspect of cult and aroused the greatest amountof Christianhostility. The presentarticle explores Julian's motives in revivingpublic blood sacrificesand the reasonsfor his apparentfailure to mobilizeimmediate, strong support. By "public,"I mean notonly sacrifices in public cults, but more generally,sacrifices conducted in the public eye. My principalinterest is in what we mightcall "normative"public paganism in the largertowns and cities of the Eastern Empire in the fourthcentury A.D. Asia Minor,Syria, and Greece figureprominently in the discussion, since these regionswere for Julian the heartlandof Hellenism,the regions that could be counted on to respondto the call for a pagan revival,and they are also the regions where we find clusteredmuch of the evidence about sacrificein the Roman imperialperiod. I begin by settingout the debate withinNeoplatonism about the desirabilityof sacrificesand Julian's own place in the debate. I thenexamine the status of sacrificesin the cities of the GreekEast in the generationbefore Julian's reign and contemporary reactionto Julian'sconduct during the pagan revival. Finally,I examine The followingworks will be cited by the author's name: P. Debord, Aspects sociaux et economiques de la vie religieuse dans I'Anatolie greco-romaine (Leiden 1982); R. Lane Fox, Pagans and Christians (New York 1986). Works of the Emperor Julian are cited in the edition of J. Bidez (ed.), L'Empereur Julien: Oeuvres complbtes 2 vols (Paris 1963-72). 331 PHOENIX, VOL. 49 (1995) 4. This content downloaded from 146.245.216.150 on Fri, 1 Nov 2013 14:32:15 PM All use subject to JSTOR Terms and Conditions 332 PHOENIX one of the principalreasons for the declineof sacrificein the fourthcentury, namelythe declineand redirectionof the euergesiathat had playeda crucial role in fundingpagan cults. I. SPIRITUAL SACRIFICE IN LATE PAGANISM In one sense,the prominenceof blood sacrificein Julian'spagan revivalis predictable,since the act of sacrificialkilling remained, even in the fourth century,emblematic of the whole complex of pagan beliefand cult. The Neoplatonisttradition in whichJulian was nurturedwas divided,however, on the issue of blood sacrifice. Hellenism,like Judaism,had a long and well-establishedtradition of criticismof the dominantsacrificial system.1 Philosophershad long disapprovedof attemptsto buy the gods' favorswith ostentatiousofferings and had stressedthe importanceof approachingthe altars witha pure heart.2These gentlereproofs, which had neverseriously threatenedsacrificial customs, acquired new force and meaningin late anti- quityand promptedthe developmentwithin Neoplatonism of an intellectual justificationfor sacrifice. We findthis debate articulatedmost clearlyin the worksof Porphyryand Iamblichus. Althoughkeenly interested in sacrificesin his youth,Porphyry's years withPlotinus (262-268) broughtabout a profoundreorientation of his spir- itual lifeand led him to call into doubt the utilityof conventionalcult, in- cludingblood sacrifice.In the Letter to Anebo,composed between 263 and 268, he rejectedin a dismissive,even mocking,tone the elementsof "low- brow" religion,the daemonology,occult practices,and sacrificesthat had been so conspicuousin his early works,the Philosophyfrom Oracles and On the Returnof the Soul.3 Soon after270, he composed On Abstinence to persuadea fellowpupil of Plotinusthat abstinencefrom animal fleshwas essential forspiritual as well as bodily health.4 He devotes all of Book 2 of On Abstinenceto the problemof sacrifice,since meat eating and blood sacrificehad been so closelyinterwoven in Greekculture. In earlierperiods, social, political,and religiousgroups in a Greek cityalmost invariablymet O0nthe moral critique of sacrificein Judaism, see G. B. Gray, Sacrifice in the Old Testament: Its Theory and Practice2 (New York 1971) 41-54; F. Young, The Use of Sac- rificialIdeas in Greek Writersfrom the New Testament to John Chrysostom (Philadel- phia 1979) 57-66. 20n worship with a pure heart, cf. Cic. Nat. d. 2.71, with the parallels assembled by A. S. Pease, M. Tulli Ciceronis De Natura Deorum (Cambridge, Mass. 1958) ad loc.; Philostr. VA 1.10-11 (on need for purityof spirit and inadequacy of opulent offerings). 3The Philosophy fromOracles contained a section "On Sacrifices" in which he used the evidence of oracles to corroborate sacrificialpractices. For an example of his tech- nique, see Euseb. Praep. Evang. 4.9.2, with G. Wolff,Porphyrii de Philosophia ex Ora- culis haurienda reliquiae (Berlin 1856) 112-121. 40n the date and purpose of the treatise, see J. Bouffartigueand M. Patillon, Por- phyre: De l'Abstinence 1 (Paris 1977) xviii-xxxvii. This content downloaded from 146.245.216.150 on Fri, 1 Nov 2013 14:32:15 PM All use subject to JSTOR Terms and Conditions JULIAN'SPAGAN REVIVAL AND BLOOD SACRIFICE 333 and feastedunder the aegis of a divinityto whomthe meat consumedat the feast had firstbeen offeredin sacrifice.5The intimateconnection between sacrificialrites and feastingon roasted meats was perfectlyobvious to all. As Aristotlewrote, "some associations appear to be formedfor the sake of pleasure,for example, religiousguilds and dining-clubs,which are unions existingfor the purpose of sacrificeand companionship"(Ooaiaq 'veccarai aovovua1a: Eth. Nic. 8.9.5, 1160a, 19-20). Comic poets could expect a laugh fromportrayals of the gods' indignationat the brazennesswith which mortalscontrived sacrifices for their personal benefit (Men. Dys. 447-453), and to be "fondof sacrifice"(tpikoOtrg) might imply piety, but it could equally well implygluttony (Ar. Vespae 81-84). Althoughmocked in com- edy,these customswere taken seriously.Greeks possessed technicalterms formeat that had not been butcheredin the conventionalsacrificial system and cautionarytales warnedof the dangersof its consumption.6 Porphyryis sensitiveto the possible criticismthat his rejectionof meat eating underminessacrificial customs. Consequently,he stressesthat he is not encouragingthe abolitionof civic cult (De abst. 1.27.1; 2.3-4, and esp. 33), but this special pleadingcannot mask the fact that Book 2 of On Abstinenceoffers the most sustainedattack on sacrificialpractices to sur- vive fromantiquity.7 Porphyry presents various arguments-mythological, philosophical,daemonological-against blood offerings,but at the heart of the matterlies the notionof spiritualsacrifice, an idea best documented among early Christians,since they felt more antipathyfor blood sacri- fice than any otherreligious group in the Roman Empire. They opposed not only blood sacrifices,but all formsof materialsacrifice, including in- cense and fruitand vegetableofferings. They did not, however,reject the idea of sacrifice.On the contrary,they trumped all otherreligious groups by proclaimingthat Christ's sacrificewas the supremeand perfectsacri- fice that would make all othersacrifices, those of both Jew and Gentile, unnecessaryand void. Furthermore,they showed unparalleledcreativity in theirspiritualizing interpretations of what constitutedan appropriate 5G. Berthiaume, Les R6les du migeiros (Lyons 1982) passim, esp. 81-93. Romans, on the other hand, ate more pork and beef than Greeks and did not observe so strictly that the meat be sacrificedand shared with a god prior to consumption. On the perva- siveness of sacrificein the affairsof all types of social organizationsin the Hellenisticand early Roman period, see H.-J. Klauck, Herrenmahl und hellenistischerKult (Miinster 1982). 6Lane Fox 70; cf. F. Sokolowski, Lois sacries de l'Asie Mineure (Paris 1955) 84 (regulations for cult
Load more

Recommended publications
  • Building Materials and Techniqu63 in the Eastern
    BUILDING MATERIALS AND TECHNIQU63 IN THE EASTERN MEDITERRANEAN FRUM THE HELLENISTIC PERIOD TO THE FOURTH CENTURY AD by Hazel Dodgeq BA Thesis submitted for the Degree of'PhD at the University of Newcastle upon Tyne Decembert 1984 "When we buildq let us thinjc that we build for ever". John Ruskin (1819 - 1900) To MY FAMILY AND TU THE MEMORY OF J. B. WARD-PERKINS (1912 - 1981) i ABSTRACT This thesis deals primarily with the materials and techniques found in the Eastern Empire up to the 4th century AD, putting them into their proper historical and developmental context. The first chapter examines the development of architecture in general from the very earliest times until the beginnin .g of the Roman Empire, with particular attention to the architecture in Roman Italy. This provides the background for the study of East Roman architecture in detail. Chapter II is a short exposition of the basic engineering principles and terms upon which to base subsequent despriptions. The third chapter is concerned with the main materials in use in the Eastern Mediterranean - mudbrick, timber, stone, mortar and mortar rubble, concrete and fired brick. Each one is discussed with regard to manufacture/quarrying, general physical properties and building uses. Chapter IV deals with marble and granite in a similar way but the main marble types are described individually and distribution maps are provided for each in Appendix I. The marble trade and the use of marble in Late Antiquity are also examined. Chapter V is concerned with the different methods pf wall construction and with the associated materials.
    [Show full text]
  • The Nature of Hellenistic Domestic Sculpture in Its Cultural and Spatial Contexts
    THE NATURE OF HELLENISTIC DOMESTIC SCULPTURE IN ITS CULTURAL AND SPATIAL CONTEXTS DISSERTATION Presented in Partial Fulfillment of the Requirements for The Degree of Doctor of Philosophy in the Graduate School of The Ohio State University By Craig I. Hardiman, B.Comm., B.A., M.A. ***** The Ohio State University 2005 Dissertation Committee: Approved by Dr. Mark D. Fullerton, Advisor Dr. Timothy J. McNiven _______________________________ Advisor Dr. Stephen V. Tracy Graduate Program in the History of Art Copyright by Craig I. Hardiman 2005 ABSTRACT This dissertation marks the first synthetic and contextual analysis of domestic sculpture for the whole of the Hellenistic period (323 BCE – 31 BCE). Prior to this study, Hellenistic domestic sculpture had been examined from a broadly literary perspective or had been the focus of smaller regional or site-specific studies. Rather than taking any one approach, this dissertation examines both the literary testimonia and the material record in order to develop as full a picture as possible for the location, function and meaning(s) of these pieces. The study begins with a reconsideration of the literary evidence. The testimonia deal chiefly with the residences of the Hellenistic kings and their conspicuous displays of wealth in the most public rooms in the home, namely courtyards and dining rooms. Following this, the material evidence from the Greek mainland and Asia Minor is considered. The general evidence supports the literary testimonia’s location for these sculptures. In addition, several individual examples offer insights into the sophistication of domestic decorative programs among the Greeks, something usually associated with the Romans.
    [Show full text]
  • Annual Meeting Issue 2003 Final Revision
    Program of the Seventy-Second Annual Meeting of the American Association of Physical Anthropologists to be held at The Tempe Mission Palms Hotel Tempe, Arizona April 23 to April 26, 2003 AAPA Scientific Program Committee: John H. Relethford Chair and Program Editor James Calcagno William L. Jungers Lyle Konigsberg Lorena Madrigal Karen Rosenberg Theodore G. Schurr Lynette Leidy Sievert Dawnie Wolfe Steadman Karen B. Strier Edward Hagen, Computer Programming Charles A. Lockwood, Cover Photo Local Arrangements Committee: Leanne T. Nash (Chair) Brenda J. Baker Kaye E. Reed Charles A. Lockwood Robert C. Williams Melissa K. Schaefer (student) Stephanie Meredith (student) and many other student volunteers 2 Message from the Program Committee Chair The 2003 AAPA meeting, our seventy- obtain abstracts and determine when and second annual meeting, will be held at the where specific posters and papers will be Tempe Mission Palms Hotel in Tempe, Ari- presented. zona. There will be 682 podium and poster As in the past, we will meet in conjunc- presentations in 55 sessions, with a total of tion with a number of affiliated groups in- almost 1,300 authors participating. These cluding the American Association of Anthro- numbers mark our largest meeting ever. The pological Genetics, the American Der- program includes nine podium symposia and matoglyphics Association, the Dental An- three poster symposia on a variety of topics: thropology Association, the Human Biology 3D methods, atelines, baboon life history, Association, the Paleoanthropology Society, behavior genetics, biomedical anthropology, the Paleopathology Association, and the dental variation, hominid environments, Primate Biology and Behavior Interest primate conservation, primate zoonoses, Group.
    [Show full text]
  • Ethiopian Calendar from Wikipedia, the Free Encyclopedia
    Ethiopian calendar From Wikipedia, the free encyclopedia The Ethiopian calendar (Amharic: የኢትዮጵያ ዘመን አቆጣጠር?; yä'Ityoṗṗya zämän aḳoṭaṭär) is the principal calendar used in Ethiopia and also serves as the liturgical year for Christians in Eritrea and Ethiopia belonging to the Orthodox Tewahedo Churches, Eastern Catholic Churches and Coptic Orthodox Church of Alexandria. It is a solar calendar which in turn derives from the Egyptian Calendar, but like the Julian Calendar, it adds a leap day every four years without exception, and begins the year on August 29th or August 30th in the Julian Calendar. A gap of 7–8 years between the Ethiopian and Gregorian Calendars results from an alternate calculation in determining the date of the Annunciation. Like the Coptic calendar, the Ethiopic calendar has 12 months of 30 days plus 5 or 6 epagomenal days, which comprise a thirteenth month. The Ethiopian months begin on the same days as those of the Coptic calendar, but their names are in Ge'ez. The 6th epagomenal day is added every 4 years, without exception, on August 29 of the Julian calendar, 6 months before the corresponding Julian leap day. Thus the first day of the Ethiopian year, 1 Mäskäräm, for years between 1900 and 2099 (inclusive), is usually September 11 (Gregorian). It, however, falls on September 12 in years before the Gregorian leap year. In the Gregorian Calendar Year 2015; the Ethiopian Calendar Year 2008 began on the 12th September (rather than the 11th of September) on account of this additional epagomenal day occurring every 4 years. Contents 1 New Year's Day 2 Eras 2.1 Era of Martyrs 2.2 Anno Mundi according to Panodoros 2.3 Anno Mundi according to Anianos 3 Leap year cycle 4 Months 5 References 6 Sources 7 External links New Year's Day Enkutatash is the word for the Ethiopian New Year in Amharic, the official language of Ethiopia, while it is called Ri'se Awde Amet ("Head Anniversary") in Ge'ez, the term preferred by the Ethiopian Orthodox Tewahedo Church.
    [Show full text]
  • Kynomartyrion)
    DOG SACRIFICE IN ANCIENT AND MODERN GREECE: FROM THE SACRIFICE RITUAL TO DOG TORTURE (KYNOMARTYRION) Manolis G. Sergis Abstract: The article presents and discusses the custom of kynomartyrion (dog torture) which took place in the Greek lands until the 1980s. In many areas it stopped in the 1930s because of its cruelty. The author begins his discussion with the presentation of some elements that are related to the dog. More spe- cifically, the dog is an animal that entered the humanized environment long ago and belongs to the creatures whose nature is twofold because it is part of the human and the non-human worlds and it has been treated as twofold by at least the Indo-Europeans. It is also maintained that the liminal Hellenistic period was decisive for the formation of folk worship because of the religious syncre- tism and the invasion of demons that dominated in the Eastern Mediterranean. The author points out its remarkable similarities to ancient Greek and Roman (and Indo-European) fertile, cathartic and other sacrificial practices. Due to industrialization of agriculture and rationalization of the magical way of thought of the “traditional” peasant, performance of the custom was transformed into a folkloric, spectacular one with intensely violent and sadistic behaviour on the part of humans in the places where it still took place after 1960. The writer argues that violence was always an inherent characteristic of the custom. None- theless, the archaic, and later folk thinking ritualized the performance and attributed to it a different facet, devoid of any sacred elements, during the 20th century where its inherent violence was manifested in its raw essence.
    [Show full text]
  • Archaeology and History of Lydia from the Early Lydian Period to Late Antiquity (8Th Century B.C.-6Th Century A.D.)
    Dokuz Eylül University – DEU The Research Center for the Archaeology of Western Anatolia – EKVAM Colloquia Anatolica et Aegaea Congressus internationales Smyrnenses IX Archaeology and history of Lydia from the early Lydian period to late antiquity (8th century B.C.-6th century A.D.). An international symposium May 17-18, 2017 / Izmir, Turkey ABSTRACTS Edited by Ergün Laflı Gülseren Kan Şahin Last Update: 21/04/2017. Izmir, May 2017 Websites: https://independent.academia.edu/TheLydiaSymposium https://www.researchgate.net/profile/The_Lydia_Symposium 1 This symposium has been dedicated to Roberto Gusmani (1935-2009) and Peter Herrmann (1927-2002) due to their pioneering works on the archaeology and history of ancient Lydia. Fig. 1: Map of Lydia and neighbouring areas in western Asia Minor (S. Patacı, 2017). 2 Table of contents Ergün Laflı, An introduction to Lydian studies: Editorial remarks to the abstract booklet of the Lydia Symposium....................................................................................................................................................8-9. Nihal Akıllı, Protohistorical excavations at Hastane Höyük in Akhisar………………………………10. Sedat Akkurnaz, New examples of Archaic architectural terracottas from Lydia………………………..11. Gülseren Alkış Yazıcı, Some remarks on the ancient religions of Lydia……………………………….12. Elif Alten, Revolt of Achaeus against Antiochus III the Great and the siege of Sardis, based on classical textual, epigraphic and numismatic evidence………………………………………………………………....13. Gaetano Arena, Heleis: A chief doctor in Roman Lydia…….……………………………………....14. Ilias N. Arnaoutoglou, Κοινὸν, συμβίωσις: Associations in Hellenistic and Roman Lydia……….……..15. Eirini Artemi, The role of Ephesus in the late antiquity from the period of Diocletian to A.D. 449, the “Robber Synod”.……………………………………………………………………….………...16. Natalia S. Astashova, Anatolian pottery from Panticapaeum…………………………………….17-18. Ayşegül Aykurt, Minoan presence in western Anatolia……………………………………………...19.
    [Show full text]
  • Religion and Realpolitik: Reflections on Sacrifice
    University of Pennsylvania ScholarlyCommons Departmental Papers (ASC) Annenberg School for Communication 11-2014 Religion and Realpolitik: Reflections on Sacrifice Carolyn Marvin University of Pennsylvania, [email protected] Follow this and additional works at: https://repository.upenn.edu/asc_papers Part of the Communication Commons, Other Religion Commons, Political Science Commons, and the Sociology Commons Recommended Citation Marvin, C. (2014). Religion and Realpolitik: Reflections on Sacrifice. Political Theology, 15 (6), 522-535. https://doi.org/10.1179/1462317X14Z.00000000097 Preprint version. This paper is posted at ScholarlyCommons. https://repository.upenn.edu/asc_papers/375 For more information, please contact [email protected]. Religion and Realpolitik: Reflections on Sacrifice Abstract Enduring groups that seek to preserve themselves, as sacred communities do, face a structural contradiction between the interests of individual group members and the survival interests of the group. In addressing existential threats, sacred communities rely on a spectrum of coercive and violent actions that resolve this contradiction in favor of solidarity. Despite different histories, this article argues, nationalism and religiosity are most powerfully organized as sacred communities in which sacred violence is extracted as sacrifice from community members. The exception is enduring groups that are able to rely on the protection of other violence practicing groups. The argument rejects functionalist claims that sacrifice guarantees solidarity or survival, since sacrificing groups regularly fail. In a rereading of Durkheim’s totem taboo, it is argued that sacred communities cannot survive a permanent loss of sacrificial assent on the part of members. Producing this assent is the work of ritual socialization. The deployment of sacrificial violence on behalf of group survival, though deeply sobering, is best constrained by recognizing how violence holds sacred communities in thrall rather than by denying the links between them.
    [Show full text]
  • Suicide Or Sacrifice?
    Suicide or Sacrifice? Dorothy Day The Catholic Worker, November 1965, 1, 7. Summary: Reflects on the self-immolation of Roger LaPorte as a protest against the Vietnam war. Discusses suicide doctrinally, psychologically, and in literature. Tries to understand his intentions and the need for protest in the midst of war and building for war. Speaks of the notion of the victim soul and why she prays for those who kill themselves. (DDLW #834). A Carmelite priest was called to the Emergency Ward of Bellevue Hospital last month where Roger LaPorte lay dying of his self-inflicted-burns which covered ninety-five per-cent of his body. According to the testimony of the priest, Roger having made his confession, made an act of contrition in a loud clear voice. Unless we wish to doubt the integrity of a dying man, we must believe that he knew and realized with the clarity of one who lay dying, that he was wrong in taking his own life, trying to immolate himself, to give his life for the cause of peace. He had said he wanted to “end the war in Vietnam.” He wanted to lay down his life for his brothers, to take his own life instead of taking theirs, to follow the example of the Buddhist monks, and the two other Americans, who had done the same. It has always been the teaching of the Catholic Church that suicide is sin, but that mercy and loving-kindness dictated another judgement: that anyone who took his life was temporarily unbalanced, not in full possession of his faculties, even to be judged temporarily insane, and so absolved of guilt.
    [Show full text]
  • E. GILOT and P. C. CAPRON 6510 B.C. 2480 ± 85 Lv-458. Rraakman
    Louvain Natural Radiocarbon Measurements XI Item Type Article; text Authors Gilot, E.; Capron, P. C. Citation Gilot, E., & Capron, P. C. (1971). Louvain natural radiocarbon measurements XI. Radiocarbon, 13(2), 358-362. DOI 10.1017/S0033822200008481 Publisher American Journal of Science Journal Radiocarbon Rights Copyright © The American Journal of Science Download date 27/09/2021 00:11:48 Item License http://rightsstatements.org/vocab/InC/1.0/ Version Final published version Link to Item http://hdl.handle.net/10150/651597 [RADIOCARBON, VOL. 13, No. 2, 1971, P. 358-362] LOUVAIN NATURAL RADIOCARBON MEASUREMENTS XI E. GILOT and P. C. CAPRON Department of Nuclear Chemistry, University of Louvain, Louvain, Belgium The following list comprises selected measurements obtained by counting methane at 3 atm pressure in a 0.6 L stainless steel counter. Sample preparation, counting procedure, and calculation method are described in previous lists. Dates are reported in terms of the Libby half- life. The quoted errors are the experimental standard deviations includ- ing uncertainty on samples and standards. Descriptions and comments are based on information supplied by the submitters. Thanks are extended to F. Frix for routine sample preparation and counting, and G. Michotte for electronics maintenance. Financial support is provided by the Fonds de la Recherche Fondamentale Collective, Brussels. SAMPLE DESCRIPTIONS I. GEOLOGIC SAMPLES Les Laubies series, France Peat from Les Laubies (44° 28' N Lat, 3° 39' E Long), Dept. of Lozere, France, alt 1380 m. Holocene peat bog, 135 cm thick, on granitic substratum. Coll. 1969 by A. Pons and J. L. de Beaulieu; subm, by A.
    [Show full text]
  • Death in the Eastern Mediterranean (50–600 A.D.)
    Studien und Texte zu Antike und Christentum Studies and Texts in Antiquity and Christianity Herausgeber/Editor: CHRISTOPH MARKSCHIES (Heidelberg) Beirat/Advisory Board HUBERT CANCIK (Tübingen) • GIOVANNI CASADIO (Salerno) SUSANNA ELM (Berkeley) • JOHANNES HAHN (Münster) JÖRG RÜPKE (Erfurt) 12 Antigone Samellas Death in the Eastern Mediterranean (50-600 A.D.) The Christianization of the East: An Interpretation Mohr Siebeck ANTIGONE SAMELLAS, born 1966; 1987 B.A. in Sociology, Connecticut College; 1989 Master of Science in Sociology, London School of Economics; 1993 M.A. in History, Yale University; 1999 Ph.D. in History, Yale University. Die Deutsche Bibliothek - CIP-Einheitsaufnahme Samellas, Antigone: Death in the Eastern Mediterranean (50-600 A.D.) : the Christianization of the East: an interpretation / Antigone Samellas. - Tübingen : Mohr Siebeck, 2002 (Studies and texts in antiquity and Christianity ; 12) ISBN 3-16-147668-9 © 2002 by J.C.B. Mohr (Paul Siebeck), P.O.Box 2040, D-72010 Tübingen. This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher's written permission. This applies particularly to reproductions, translations, microfilms and storage and processing in electronic systems. The book was printed by Guide-Druck in Tübingen on non-aging paper and bound by Heinr. Koch in Tübingen. Printed in Germany. ISSN 1436-3003 Preface I am intrigued by subjects that defy the facile scholarly categorizations which assume that the universal and the particular, the objective and the personal, the diachronic and the contingent, belong necessarily to different fields of study. For that reason I chose to examine from a historical perspective phenomena that seem to be most resistant to change: beliefs about the afterlife, attitudes towards death, funerary and commemorative rituals, that is, acts which by definition are characterized by formalism, traditionalism and repetitiveness.
    [Show full text]
  • FINANCIAL OBLIGATIONS in Continuous Residence at Montana State University During the Three Consecutive Quarters of the Regular Academic Year
    20-0RGANIZATION versity. Thirty of the last forty-five credits must be taken FINANCIAL OBLIGATIONS in continuous residence at Montana State University during the three consecutive quarters of the regular academic year. SUMMARY OF EXPENSES. This does not include fees To earn a full quarter of residence, the student must for special purposes such as Applied Music and Forestry. complete not less than ten graduate credits in any given Autumn quarter fees include a $10.00 deposit which is quarter. refundable, less charges. Married students living in college operated family hous­ With prior approval of the School of Education and the ing pay rental rates varying from $32.00 to $95.00 a month Dean of the Graduate School, a student admitted to can­ depending on the size and type of apartment. didacy may register for and receive up to one quarter of resi­ dence credit for research done in absentia for the disserta­ Board and room rates will probably hold for the year. tion. However, in the event of material increases in costs, rates may be increased accordingly. COURSE REQUIREMENTS, DISTRIBUTION, AND QUALITY OF WORK. The candidate will submit a min­ Autumn Winter Spring Total imum of 135 quarter credits of graduate work including 120 Montana Residents Quarter Quarter Quarter For Year credits of approved course work, such work to be exclusive Fees ---------------------------------- $109.00 $ 99.00 $ 99.00 $ 307.00 of the doctoral dissertation. For the Ed.D. degree a minimum Res. Halls Board ____________ 176.00 154.00 154.00 484.00 of 60 credits of graduate work in Education is required.
    [Show full text]
  • Symbolism in the Holy Sacrifice of the Mass a Man Once Had a Dream
    Symbolism in the Holy Sacrifice of the Mass Page 1 of 3 A man once had a dream (David). In this dream God came to the man whose name was David, and told him that his son would build a temple for God. When David awoke, he diligently wrote down all that God commanded him to do in that temple. He concluded with the words, “All these things came to me written by the hand of the Lord.” In the Holy Sacrifice of the Mass, we have so much rich symbolism but also mysterious symbolism. And in a certain but very real way, what we do in the Holy Mass came by the hand of the Lord. Today we are going to take a look at some of the symbolism that someone coming to the Latin Mass will see, to hopefully look into the mystery and see the reason behind it, to understand a little better why we do the things we do in the Latin Mass. Much of what we talk about today was explained by Fr. James Meagher, Teaching the Truth by Signs and Ceremonies. First – why do we even do things in the Mass that really give spiritual blessings through actions that have symbolic meaning? First, as human beings we have to understand that we are partly spiritual and partly corporal – that is, we are made of a combination of part spirit and part body. We are spiritual in our souls, and corporal in our bodies. Our souls are contained, you might say, in our bodies. Now the truths of religion are spiritual, yet our ceremonies are corporal – we do the ceremonies through physical actions.
    [Show full text]