Originally published in 1916, this book was written by the renowned British biblical scholar, archaeologist and manuscript specialist J. Rendel Harris (1852-1941). The text is composed of nine loosely connected essays following the theme of Boanerges, a 1913 work by Harris. This book will be of value to anyone with an interest in mythology and the works of Harris.

Religion, Ethnicity and Xenophobia in the Bible looks at some of the Bible's most hostile and violent anti-foreigner texts and raises critical questions about how students of the Bible and ancient Near East should grapple with "ethnicity" and "foreignness" conceptually, hermeneutically and theologically. The author uses insights from social psychology, cognitive psychology, anthropology, sociology and ethnic studies to develop his own perspective on ethnicity and foreignness. Starting with legends about Mesopotamian kings from the third millennium BCE, then navigating the Deuteronomistic and Holiness traditions of the Hebrew Bible, and finally turning to Deuterocanonicals and the Apostle Paul, the book assesses the diverse and often inconsistent portrayals of foreigners in these ancient texts. This examination of the negative portrayal of foreigners in biblical and Mesopotamian texts also leads to a broader discussion about how to theorize ethnicity in biblical studies, ancient studies and the humanities. This volume will be invaluable to students of ethnicity and society in the Bible, at all levels.

The study of ancient Greek religion has been excitingly renewed in the last thirty years. Key areas are: religion and politics; archaeological finds; myth and ritual; gender; problems raised by the very notion of 'religion'. This volume contains challenging papers (updated especially for this collection) by some of the most innovative participants in this renewal, and includes an important introductory essay by Richard Buxton.

Dr Dignas asks whether Greek religion really formed a fundamental contrast to modern forms of religion that enjoy or, at least, claim a separation of 'church and state'. With a focus on economic and administrative aspects of sanctuaries in Hellenistic and Roman Asia Minor she investigates the boundaries between the sacred and the profane in the ancient world and reveals the sanctuaries as entities with independent interests and powers.

This book sheds new light on the religious and consequently social changes taking place in late antique Rome. The essays in this volume argue that the once-dominant notion of pagan-Christian religious conflict cannot fully explain the texts and artifacts, as well as the social, religious, and political realities of late antique Rome. Together, the essays demonstrate that the fourth-century city was a more fluid, vibrant, and complex place than was previously thought. Competition between diverse groups in Roman society - be it pagans with Christians, Christians with Christians, or pagans with pagans - did create tensions and hostility, but it also allowed for coexistence and reduced the likelihood of overt violent, physical conflict. Competition and coexistence, along with conflict, emerge as still central paradigms for those who seek to understand the transformations of Rome from the age of Constantine through the early fifth century.

For more than one thousand years, people from every corner of the Greco-Roman world sought the hope for a blessed afterlife through initiation into the Mysteries of Demeter and Kore at Eleusis. In antiquity itself and in our memory of antiquity, the Eleusinian Mysteries stand out as the oldest and most venerable mystery cult. Despite the tremendous popularity of the Eleusinian Mysteries, their origins are unknown. Because they are lost in an era without written records, they can only be reconstructed with the help of archaeology. This book provides a much-needed synthesis of the archaeology of Eleusis during the Bronze Age and reconstructs the formation and early development of the Eleusinian Mysteries. The discussion of the origins of the Eleusinian Mysteries is complemented with discussions of the theology of Demeter and an update on the state of research in the archaeology of Eleusis from the Bronze Age to the end of antiquity.

With a history of use extending back to Vedic texts of the second millennium BC, derivations of the name Mithra appear in the Roman Empire, across Sasanian Persia, and in the Kushan Empire of southern Afghanistan and northern India during the first millennium AD. Even today, this name has a place in Yazidi and Zoroastrian religion. But what connection have Mihr in Persia, Miiro in Kushan Bactria, and Mithras in the Roman Empire to one another? Over the course of the volume, specialists in the material culture of these diverse regions explore appearances of the name Mithra from six distinct locations in antiquity. In a subversion of the usual historical process, the authors begin not from an assessment of texts, but by placing images of Mithra at the heart of their analysis. Careful consideration of each example's own context, situating it in the broader scheme of religious traditions and on-going cultural interactions, is key to this discussion. Such an approach opens up a host of potential comparisons and interpretations that are often side-lined in historical accounts. What Images of Mithra offers is a fresh approach to the ways in which gods were labelled and depicted in the ancient world. Through an emphasis on material culture, a more nuanced understanding of the processes of religious formation is proposed in what is but the first part of the Visual Conversations series.

Though considered one of the most important informants about Judaism in the first century CE, the Jewish historian Flavius Josephus's testimony is often overlooked or downplayed. Jonathan Klawans's Josephus and the Theologies of Ancient Judaism reexamines Josephus's descriptions of sectarian disagreements concerning determinism and free will, the afterlife, and scriptural authority. In each case, Josephus's testimony is analyzed in light of his works' general concerns as well as relevant biblical, rabbinic, and Dead Sea texts. Many scholars today argue that ancient Jewish sectarian disputes revolved primarily or even exclusively around matters of ritual law, such as calendar, cultic practices, or priestly succession. Josephus, however, indicates that the Pharisees, Sadducees, and Essenes disagreed about matters of theology, such as afterlife and determinism. Similarly, many scholars today argue that ancient Judaism was thrust into a theological crisis in the wake of the destruction of the second temple in 70 CE, yet Josephus's works indicate that Jews were readily able to make sense of the catastrophe in light of biblical precedents and contemporary beliefs. Without denying the importance of Jewish law-and recognizing Josephus's embellishments and exaggerations-Josephus and the Theologies of Ancient Judaism calls for a renewed focus on Josephus's testimony, and models an approach to ancient Judaism that gives theological questions a deserved place alongside matters of legal concern. Ancient Jewish theology was indeed significant, diverse, and sufficiently robust to respond to the crisis of its day.

This book tackles the topic of religion, a broad subject exciting renewed interest across the social and historical sciences. The volume is tightly focused on the early farming village of Catalhoeyuk, which has generated much interest both within and outside of archaeology, especially for its contributions to the understanding of early religion. The volume discusses contemporary themes such as materiality, animism, object vitality, and material dimensions of spirituality while at the same time exploring broad evolutionary changes in the ways in which religion has influenced society. The volume results from a unique collaboration between an archaeological team and a range of specialists in ritual and religion.

In many of the world's religions, both polytheistic and monotheistic, a seemingly enigmatic and paradoxical image is found--that of the god who worships. Various interpretations of this seeming paradox have been advanced. Some suggest that it represents sacrifice to a higher deity. Proponents of anthropomorphic projection say that the gods are just "big people" and that images of human religious action are simply projected onto the deities. However, such explanations do not do justice to the complexity and diversity of this phenomenon.
In Religion of the Gods, Kimberley C. Patton uses a comparative approach to take up anew a longstanding challenge in ancient Greek religious iconography: why are the Olympian gods depicted on classical pottery making libations? The sacrificing gods in ancient Greece are compared to gods who perform rituals in six other religious traditions: the Vedic gods, the heterodox god Zurvan of early Zoroastrianism, the Old Norse god Odin, the Christian God and Christ, the God of Judaism, and Islam's Allah. Patton examines the comparative evidence from a cultural and historical perspective, uncovering deep structural resonances while also revealing crucial differences.
Instead of looking for invisible recipients or lost myths, Patton proposes the new category of "divine reflexivity." Divinely performed ritual is a self-reflexive, self-expressive action that signals the origin of ritual in the divine and not the human realm. Above all, divine ritual is generative, both instigating and inspiring human religious activity. The religion practiced by the gods is both like and unlike human religious action. Seen from within the religious tradition, gods are not "big people," but other than human. Human ritual is directed outward to a divine being, but the gods practice ritual on their own behalf. "Cultic time," the symbiotic performance of ritual both in heaven and on earth, collapses the distinction between cult and theology each time ritual is performed. Offering the first comprehensive study and a new theory of this fascinating phenomenon, Religion ofthe Gods is a significant contribution to the fields of classics and comparative religion. Patton shows that the god who performs religious action is not an anomaly, but holds a meaningful place in the category of ritual and points to a phenomenologically universal structure within religion itself.

Few thinkers have been as influential as Augustine of Hippo. His writings, such as Confessions and City of God, have left an indelible mark on Western Christianity. He has become so synonymous with Christianity in the West that we easily forget he was a man of two cultures: African and Greco-Roman. The mixture of African Christianity and Greco-Roman rhetoric and philosophy gave his theology and ministry a unique potency in the cultural ferment of the late Roman empire. Augustine experienced what Latino/a theology calls mestizaje, which means being of a mixed background. Cuban American historian and theologian Justo Gonzalez looks at the life and legacy of Augustine from the perspective of his own Latino heritage and finds in the bishop of Hippo a remarkable resource for the church today. The mestizo Augustine can serve as a lens by which to see afresh not only the history of Christianity but also our own culturally diverse world.

In the early nineties, after Reinholds first publication "Die Beziehungen Altisraels zu den aramaischen Staaten in der israelitisch-judaischen Koenigszeit" an archaeological find came to light with the broken pieces of the early Aramaic written Tel Dan Stela, which has greatly illuminated the portrait of Aram and ancient history of Israel. The author offers a renewed overview to the Aramaean history on the foundation of the forced researches in the last 50 years. This begins with the early testifying of Aram in cuneiform sources of the 3rd/2nd Mill. B.C. from the Mesopotamian and Syrian area and ends with the decline of Aram-Damascus. The Volume incorporates a revised edition of the researches history and two excurses about the newest palaeographic results to the second line of the Bar-Hadad Stela of Aleppo in Syria on the base of precision photographs and computer-enhancements and presents a new transcription and translation of the Tel Dan Stela fragments. These are a certain basis to build on the royal line of sucession in Aram-Damascus and to illuminate their historical background in the Ancient Near East. Reinhold emphasizes, that the results of archaeology could always be adapted or replaced by recent discoveries; but he hopes that the "New Studies on Aram and Israel" will be served as a base for the future research of the Near Eastern Archaeology and History.

Originally published in 1937, this book was written to provide young readers with an engaging introduction to the central importance of mythology and religion in Ancient Greece. The text takes the myth of Perseus as its basis, putting together a series of passages from ancient writers dealing with it. Illustrative figures are also presented, revealing a few of the great number of artistic representations of the story. These representations are arranged according to their place in the history of art, rather than as illustrations to the literary story, so that equal weighting is given to narrative and artistic representations of the myth. This book will be of value to anyone with an interest in the development of education and Greek mythology.

This book examines the figure of the returning warrior as depicted in the myths of several ancient and medieval Indo-European cultures. In these cultures, the returning warrior was often portrayed as a figure rendered dysfunctionally destructive or isolationist by the horrors of combat. This mythic portrayal of the returned warrior is consistent with modern studies of similar behavior among soldiers returning from war. Roger Woodard's research identifies a common origin of these myths in the ancestral proto-Indo-European culture, in which rites were enacted to enable warriors to reintegrate themselves as functional members of society. He also compares the Italic, Indo-Iranian, and Celtic mythic traditions surrounding the warrior, paying particular attention to Roman myth and ritual, notably to the etiologies and rites of the July festivals of the Poplifugia and Nonae Caprotinae, and to the October rites of the Sororium Tigillum.

Originally published in 1899, this concise book provides a series of essays on the Ancient Germanic cult of Woden. The text focuses on the characteristics and rites associated with the cult, as opposed to the more frequently discussed mythology associated with Woden. Questions are posed regarding the organisational structure of the cult and the places in which it was practiced. An authorial introduction and extensive textual notes are also provided. This book will be of value to anyone with an interest in Germanic paganism and pre-Christian religion.

The city of Constantinople was named New Rome or Second Rome very soon after its foundation in AD 324; over the next two hundred years it replaced the original Rome as the greatest city of the Mediterranean. In this unified essay collection, prominent international scholars examine the changing roles and perceptions of Rome and Constantinople in Late Antiquity from a range of different disciplines and scholarly perspectives. The seventeen chapters cover both the comparative development and the shifting status of the two cities. Developments in politics and urbanism are considered, along with the cities' changing relationships with imperial power, the church, and each other, and their evolving representations in both texts and images. These studies present important revisionist arguments and new interpretations of significant texts and events. This comparative perspective allows the neglected subject of the relationship between the two Romes to come into focus while avoiding the teleological distortions common in much past scholarship. An introductory section sets the cities, and their comparative development, in context. Part Two looks at topography, and includes the first English translation of the Notitia of Constantinople. The following section deals with politics proper, considering the role of emperors in the two Romes and how rulers interacted with their cities. Part Four then considers the cities through the prism of literature, in particular through the distinctively late antique genre of panegyric. The fifth group of essays considers a crucial aspect shared by the two cities: their role as Christian capitals. Lastly, a provocative epilogue looks at the enduring Roman identity of the post-Heraclian Byzantine state. Thus, Two Romes not only illuminates the study of both cities but also enriches our understanding of the late Roman world in its entirety.

Who marched in religious processions and why? How were blood sacrifice and communal feasting related to identities in the ancient Greek city? With questions such as these, current scholarship aims to demonstrate the ways in which religion maps on to the socio-political structures of the Greek polis ('polis religion'). In this book Dr Kindt explores a more comprehensive conception of ancient Greek religion beyond this traditional paradigm. Comparative in method and outlook, the book invites its readers to embark on an interdisciplinary journey touching upon such diverse topics as religious belief, personal religion, magic and theology. Specific examples include the transformation of tyrant property into ritual objects, the cultural practice of setting up dedications at Olympia, and a man attempting to make love to Praxiteles' famous statue of Aphrodite. The book will be valuable for all students and scholars seeking to understand the complex phenomenon of ancient Greek religion.

Recent scholarship on ancient Judaism, finding only scattered references to messiahs in Hellenistic- and Roman-period texts, has generally concluded that the word ''messiah'' did not mean anything determinate in antiquity. Meanwhile, interpreters of Paul, faced with his several hundred uses of the Greek word for ''messiah,'' have concluded that christos in Paul does not bear its conventional sense. Against this curious consensus, Matthew V. Novenson argues in Christ among the Messiahs that all contemporary uses of such language, Paul's included, must be taken as evidence for its range of meaning. In other words, early Jewish messiah language is the kind of thing of which Paul's Christ language is an example. Looking at the modern problem of Christ and Paul, Novenson shows how the scholarly discussion of christos in Paul has often been a cipher for other, more urgent interpretive disputes. He then traces the rise and fall of ''the messianic idea'' in Jewish studies and gives an alternative account of early Jewish messiah language: the convention worked because there existed both an accessible pool of linguistic resources and a community of competent language users. Whereas it is commonly objected that the normal rules for understanding christos do not apply in the case of Paul since he uses the word as a name rather than a title, Novenson shows that christos in Paul is neither a name nor a title but rather a Greek honorific, like Epiphanes or Augustus. Focusing on several set phrases that have been taken as evidence that Paul either did or did not use christos in its conventional sense, Novenson concludes that the question cannot be settled at the level of formal grammar. Examining nine passages in which Paul comments on how he means the word christos, Novenson shows that they do all that we normally expect any text to do to count as a messiah text. Contrary to much recent research, he argues that Christ language in Paul is itself primary evidence for messiah language in ancient Judaism.

This examination of myths from around the world focuses on the role nature plays within mythology. Creation myths from myriad cultures recognized that life arose from natural elements, inextricably connecting human life to the natural world. Nature as portrayed in myth is unpredictable and destructive but also redemptive, providing solace and wisdom. Mythology relates the human life cycle to the seasons, with spring, summer, fall and winter as metaphors for birth, adulthood, old age and death. The author identifies divinities who were direct representations of natural phenomena. The transition of mythic representation from the Paleolithic to Neolithic periods is discussed.

Byzantium has recently attracted much attention, principally among cultural, social and economic historians. This book shifts the focus to philosophy and intellectual history, exploring the thought-world of visionary reformer Gemistos Plethon (c.1355-1452). It argues that Plethon brought to their fulfilment latent tendencies among Byzantine humanists towards a distinctive anti-Christian and pagan outlook. His magnum opus, the pagan Nomoi, was meant to provide an alternative to, and escape-route from, the disputes over the Orthodoxy of Gregory Palamas and Thomism. It was also a groundbreaking reaction to the bankruptcy of a pre-existing humanist agenda and to aborted attempts at the secularisation of the State, whose cause Plethon had himself championed in his two utopian Memoranda. Inspired by Plato, Plethon's secular utopianism and paganism emerge as the two sides of a single coin. On another level, the book challenges anti-essentialist scholarship that views paganism and Christianity as social and cultural constructions.