Daniel Ogden's A Companion to Greek Religion (Blackwell Companions to the PDF

By Daniel Ogden

This significant addition to Blackwell’s partners to the traditional global sequence covers all points of faith within the historic Greek international from the archaic, throughout the classical and into the Hellenistic period.

Written through a panel of overseas experts.
Focuses on non secular existence because it was once skilled through Greek women and men at diversified instances and in numerous places.
Features significant sections on neighborhood non secular platforms, sacred areas and formality, and the divine.

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Extra info for A Companion to Greek Religion (Blackwell Companions to the Ancient World)

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The ultimate triviality of mortal life to the gods, and their fickleness in interacting with it, is well conveyed by the mortal world’s embodiment in an Olympian chess game or a toy gladiatorial arena. PART I In the Background CHAPTER ONE Greek Religion and the Ancient Near East Scott B. Noegel In fact, the names of nearly all the gods came to Hellas from Egypt. For I am convinced by inquiry that they have come from foreign parts, and I believe that they came chiefly from Egypt. 1, ca. 450 BC) The historical relationship between Greek religion and the ancient Near East is one that scholars have pondered, investigated, and debated for many years.

The usual sources of ritual pollution included childbirth, miscarriage, abortion, menstruation, sex (licit or illicit), the eating of some animal products, corpses, and killing. It resulted, accordingly, from abnormal human actions and normal, unavoidable ones alike. The regulations for managing such pollution varied widely from region to region and city to city. The old structuralist belief that ideas of purity and pollution acted as a mechanism of social control leaves much unexplained: it does not, for example, account particularly well for the management of relations between the sexes.

The works of Hesiod and Homer, in particular, have been brought into close dialogue with the great epics of Anatolia, Mesopotamia, Syro-Canaan, and, less often, Egypt (Bachvarova 2002, 2005; Langdon 1990; N. Marinatos 2001; Noegel 2002, 2005a). It is now appropriate to speak of an ‘‘Asiatic mythological koine¯ ’’ and its formative impact on the Aegean literatures of the Bronze and Iron Ages (Graf 2004a; cf. ‘‘Aegean koine¯ ’’ in Burkert 1985, 1992, but ‘‘Near Eastern-Aegean cultural community [koineˆ]’’ in Burkert 2005a:291).

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