By Ms. Sarah Iles Johnston
Non secular ideals and practices, which permeated all points of lifestyles in antiquity, traveled well-worn routes through the Mediterranean: itinerant charismatic practitioners travelling from position to put peddled their talents as healers, purifiers, cursers, and initiators; and vessels embellished with illustrations of myths traveled with them. New gods encountered in international lands via retailers and conquerors have been occasionally taken domestic to be tailored and followed. This choice of essays by way of a unusual foreign team of students, drawn from the groundbreaking reference paintings faith within the historic global, deals an expansive, comparative point of view in this advanced non secular global.
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Additional resources for Ancient Religions
Born in Heaven, Made on Earth: The Making of the Cult Image in the Ancient Near East. : Eisenbrauns, 1999. encountering ancient religions 16 Horden, Peregrin, and Nicholas Purcell. The Corrupting Sea: A Study of Mediterranean History. Oxford: Blackwell, 2000. Meuli, Karl. Gesammelte Schriften, ed. Thomas Gelzer. Basel, 1975. Porter, Barbara Nevling, ed. One God or Many? Concepts of Divinity in the Ancient World. [Chebeague, Maine:] Casco Bay Assyriological Institute, 2000. Ribichini, Sergio, Maria Rocchi, and Paolo Xella, eds.
Pseudo-Justin, Exhortation against the Greeks 15 = Orphic frag. 17 quotes the ﬁrst verse) In one of these oracles, Iao, the god of the Jews, is proclaimed to be the god of time (Olam-Aion), appearing as Hades in winter, Zeus in springtime, Helios in summer, and “Habros Iao” in autumn. 20; see Peterson 1926: 243–44; Hengel 1969: 476–77; and the inscription Heîs Zeùs Sérapis Iaó [CIL 2 suppl. 5665 = Dunand 1975: 170]). These oracles and predications manifest a quest for the sole and supreme divine principle beyond the innumerable multitude of speciﬁc deities.
The revolutionary break between cosmotheism and monotheism is everywhere dependent on the invention of writing. It is an “advance in intellectuality” as Freud called it, based on a new cultural technology. The appeal to memory and the prohibition of forgetting usually assume the form of reading, learning, and interpreting. Remembering means a form of reactualization of the normative impulses as they are laid down in the canon. The texts have not only to be learned by heart but they have to be understood and followed.
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