Addressing the relationship between religion and ideology, and drawing on a range of literary, ritual, and visual sources, this book reconstructs the cultural discourse of Assyria from the third through the first millennium BCE. Ideology is delineated here as a subdiscourse of religion rather than as an independent category, anchoring it firmly within the religious world view. Tracing Assur's cultural interaction with the south on the one hand, and with the Syro-Anatolian horizon on the other, this volume articulates a "northern" cultural discourse that, even while interacting with southern Mesopotamian tradition, managed to maintain its own identity. It also follows the development of tropes and iconic images from the first city state of Uruk and their mouvance between myth, image, and royal inscription, historiography and myth, and myth and ritual, suggesting that, with the help of scholars, key royal figures were responsible for introducing new directions for the ideological discourse and for promoting new forms of historiography.

Two topics of current critical interest, agency and materiality, are here explored in the context of their intersection with the divine. Specific case studies, emphasizing the ancient Near East but including treatments also of the European Middle Ages and ancient Greece, elucidate the nature and implications of this intersection: What is the relationship between the divine and the particular matter or physical form in which it is materially represented or mentally visualized? How do sacral or divine "things" act, and what is the source and nature of their agency? How might we productively define and think about anthropomorphism in relation to the divine? What is the relationship between the mental and the material image, and between the categories of object and image, image and likeness, and likeness and representation? Drawing on a broad range of written and pictorial sources, this volume is a novel contribution to the contemporary discourse on the functioning and communicative potential of the material and materialized divine as it is developing in the fields of anthropology, art history, and the history and cognitive science of religion.

Addressing the relationship between religion and ideology, and drawing on a range of literary, ritual, and visual sources, this book reconstructs the cultural discourse of Assyria from the third through the first millennium BCE. Ideology is delineated here as a subdiscourse of religion rather than as an independent category, anchoring it firmly within the religious world view. Tracing Assur's cultural interaction with the south on the one hand, and with the Syro-Anatolian horizon on the other, this volume articulates a "northern" cultural discourse that, even while interacting with southern Mesopotamian tradition, managed to maintain its own identity. It also follows the development of tropes and iconic images from the first city state of Uruk and their mouvance between myth, image, and royal inscription, historiography and myth, and myth and ritual, suggesting that, with the help of scholars, key royal figures were responsible for introducing new directions for the ideological discourse and for promoting new forms of historiography.

In February, 2007, a conference entitled "Reconsidering the Concept of 'Revolutionary Monotheism'" was convened on the campus of Princeton University. The meeting was unique in that it brought together scholars who were engaged in various disciplines of research, and though all were involved in the geographical area of the ancient Near East, everyone brought a different expertise to the question of how to approach the concept of the divine. What followed, in the course of two days, was an intense debate regarding the issue stated in the title of the conference; the dialogue was productive, and the papers-which were reworked in the wake of the conference and in accord with the interaction among the participants-are useful perspectives on the vexing topic of monotheism and the divine. The papers in the this volume are presented by John Baines (gods in New Kingdom/Third Intermediate period Egypt), Gonzalo Rubio (Mesopotamian pantheon), Francesca Rochberg (polytheistic cosmogony in Mesopotamia), Beate Pongratz-Leisten (astralization of gods in Mesopotamia), Peter Machinist (dying gods and cosmic restructuring), Mark S. Smith (cross-cultural recognition of divinity in Israel), Konrad Schmid (monotheism in the Priestly texts), John Collins (king and messiah as Son of God), and P. O. Skjaervo (Zarathustra and monotheism).