By Ms. Sarah Iles Johnston
Non secular ideals and practices, which permeated all elements of lifestyles in antiquity, traveled well-worn routes in the course of the Mediterranean: itinerant charismatic practitioners visiting from position to put peddled their abilities as healers, purifiers, cursers, and initiators; and vessels adorned with illustrations of myths traveled with them. New gods encountered in overseas lands via retailers and conquerors have been occasionally taken domestic to be tailored and followed. This choice of essays by means of a uncommon overseas crew of students, drawn from the groundbreaking reference paintings faith within the historical international, bargains an expansive, comparative point of view in this advanced religious global.
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Extra info for Ancient Religions
Unlike Egypt, where any forms of historiography dealing with longer periods of the past are missing until the Greco-Roman period, Mesopotamia yields many royal inscriptions that narrate the entire extension of a reign and even texts that stretch back over a series of different reigns into the remote past. The Curse on Agade, for example, narrates the history of the rise and fall of the Sargonid Dynasty during the 23rd and 22nd centuries bce. Among other events it relates how King Naram-Sin destroyed the temple of Enlil in Nippur and how Enlil responded to this crime by sending forth the Guteans, who put an end to the Sargonid Empire.
Cambridge: Harvard University Press, 1985. Ritual Jan Bremmer R eaders of this book would, of course, expect a chapter on ritual. Yet they may well be surprised that such expectations would not have been shared by most 19th-century readers. In fact, our modern usage of the term ritual is barely older than just one century. During most of the 19th century, ritual signiﬁed a text, a scenario, or even a liturgy. As such, it was regularly used in connection with the books of the Veda or the Rituale Romanum, the standard manual for the Roman Catholic mass.
Its abolition was the logical consequence of a new cosmology. Akhenaten’s monotheism was a matter not of revelation but of natural evidence. In this respect, it is closer to polytheism and to evolutionary monothe- 29 monotheism and polytheism ism than to revolutionary monotheism in its biblical and postbiblical manifestations. Biblical monotheism is based not on evidence but on revelation. It is not a matter of cognition but of commitment. It requires adherents to make a conscious decision to accept revealed truth and reject deceitful evidence.
Ancient Religions by Ms. Sarah Iles Johnston