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This book offers a clear and concise historical overview of the major religious movements of the ancient Mediterranean world existing from the time of the second millennium BCE up until the fourth century CE, including both the Judeo-Christian and pagan religious traditions. Recognizing the significant role of religious institutions in human history and acknowledging the diversity of religious ideas and practices in the ancient Mediterranean world, “religion” is defined as a collection of myths, beliefs, rituals, ethical practices, social institutions and experiences related to the realm of the sacred cosmos. Without focusing too much attention on technicalities and complex vocabulary, the book provides an introductory road map for exploring the vast array of religious data permeating the ancient Mediterranean world. Through an examination of literary and archeological evidence, the book summarizes the fundamental religious beliefs and practices of the ancient Near Eastern world, including the religious traditions of ancient Mesopotamia, Egypt and Israel. Turning westward, the fascinating world of ancient Greek and Roman religion is considered next. The discussion begins with a description of Minoan-Mycenaean religion, followed by a consideration of classical Roman and Greek religion. Next, the numerous religious movements that blossomed during Hellenistic-Roman times are discussed. In addition, the fundamental theological contributions of various Greco-Roman philosophical schools of thought, including Orphism, Stoicism, Pythagoreanism, Platonism and Neo-Platonism, are described. Greco-Roman philosophy functioned as a quasi-religious outlook for many, and played a decisive role in the evolution of religion in the classical and Hellenistic period. The theological speculations of the philosophers regarding the nature of God and the soul made a huge impact in religious circles during the classical and Hellenistic era. Moving forward in history from archaic and classical times to the later Hellenistic-Roman period, the old religious order of the past falls by the wayside and a new updated religious paradigm begins to develop throughout the Mediterranean world, with a greater emphasis being placed upon the religious individual and the expression of personal religious feelings. There are several important social and historical reasons for this shift in perspective and these factors are explained in the chapter focusing upon personal religion in Hellenistic times. Since the entire religious topography of the ancient Mediterranean world is rarely outlined in a single volume, this book will be a welcome addition to anyone’s library.
“Our main object will be to describe one of the most incomparably beautiful myths that has ever flowered from the mind of man, or from the unconscious processes which shape it and which are in some sense more than man.… This is, furthermore, to be a description and not a history of Christian Mythology.… After description, we shall attempt an interpretation of the myth along the general lines of the philosophia perennis, in order to bring out the truly catholic or universal character of the symbols, and to share the delight of discovering a fountain of wisdom in a realm where so many have long ceased to expect anything but a desert of platitudes.” —from the Prologue
This Very Short Introduction explores different approaches to myth from several disciplines, including science, religion, philosophy, literature, and psychology. In this new edition, Robert Segal considers both the future study of myth as well as the impact of areas such as cognitive science and the latest approaches to narrative theory.
Myth, Ritual, and Religion is a classic mythology studies text by Andrew Lang. When this book first appeared (1886), the philological school of interpretation of religion and myth, being then still powerful in England, was criticised and opposed by the author. In Science, as on the Turkish throne of old, "Amurath to Amurath succeeds"; the philological theories of religion and myth have now yielded to anthropological methods. The centre of the anthropological position was the "ghost theory" of Mr. Herbert Spencer, the "Animistic" theory of Mr. E. R. Tylor, according to whom the propitiation of ancestral and other spirits leads to polytheism, and thence to monotheism. In the second edition (1901) of this work the author argued that the belief in a "relatively supreme being," anthropomorphic was as old as, and might be even older, than animistic religion. When this book first appeared (1886), the philological school of interpretation of religion and myth, being then still powerful in England, was criticised and opposed by the author. In Science, as on the Turkish throne of old, "Amurath to Amurath succeeds"; the philological theories of religion and myth have now yielded to anthropological methods. The centre of the anthropological position was the "ghost theory" of Mr. Herbert Spencer, the "Animistic" theory of Mr. E. R. Tylor, according to whom the propitiation of ancestral and other spirits leads to polytheism, and thence to monotheism. In the second edition (1901) of this work the author argued that the belief in a "relatively supreme being," anthropomorphic was as old as, and might be even older, than animistic religion. This theory he exhibited at greater length, and with a larger collection of evidence, in his Making of Religion. Since 1901, a great deal of fresh testimony as to what Mr. Howitt styles the "All Father" in savage and barbaric religions has accrued. As regards this being in Africa, the reader may consult the volumes of the New Series of the Journal of the Anthropological Institute, which are full of African evidence, not, as yet, discussed, to my knowledge, by any writer on the History of Religion. As late as Man, for July, 1906, No. 66, Mr. Parkinson published interesting Yoruba legends about Oleron, the maker and father of men, and Oro, the Master of the Bull Roarer.
Choice Outstanding Academic Title 2003 Film as Religion argues that popular films perform a religious function in our culture. Like more formal religious institutions, films can provide us with ways to view the world and values to confront it. Lyden contends that approaches which interpret films only ideologically or theologically miss the mark in understanding their appeal to viewers. He develops an alternative method which shows how films can be understood as representing a “religious” worldview in their own right. Lyden surveys the state of the study of religion and film, offering an overview of previous methods before presenting his own. Rather than seeking to uncover hidden meanings in film detectable only to scholars, Lyden emphasizes how film functions for its audiences?the beliefs and values it conveys, and its ritual power to provide emotional catharsis. He includes a number of brief cases studies in which he applies this method to the study of film genres—including westerns and action movies, children's films, and romantic comedies—and individual films from The Godfather to E.T., showing how films can function religiously.
In Myth, Ritual and the Oral Jack Goody, one of the world's most distinguished anthropologists, returns to the related themes of myth, orality and literacy, subjects that have long been a touchstone in anthropological thinking. Combining classic papers with recent unpublished work, this volume brings together some of the most important essays written on these themes in the past half century, representative of a lifetime of critical engagement and research. In characteristically clear and accessible style, Jack Goody addresses fundamental conceptual schemes underpinning modern anthropology, providing potent critiques of current theoretical trends. Drawing upon his highly influential work on the LoDagaa myth of the Bagre, Goody challenges structuralist and functionalist interpretations of oral 'literature', stressing the issues of variation, imagination and creativity, and the problems of methodology and analysis. These insightful, and at times provocative, essays will stimulate fresh debate and prove invaluable to students and teachers of social anthropology.
Greek myths have long been admired as beautiful, thrilling stories but dismissed as serious objects of belief. For centuries scholars have held that Greek epics, tragedies, and the other compelling works handed down to us obscure the “real” myths that supposedly inspired them. Instead of joining in this pursuit of hidden meanings, Sarah Iles Johnston argues that the very nature of myths as stories—as gripping tales starring vivid characters—enabled them to do their most important work: to create and sustain belief in the gods and heroes who formed the basis of Greek religion. By drawing on work in narratology, sociology, and folklore studies, and by comparing Greek myths not only to the myths of other cultures but also to fairy tales, ghost stories, fantasy works, modern novels, and television series, The Story of Myth reveals the subtle yet powerful ways in which these ancient Greek tales forged enduring bonds between their characters and their audiences, created coherent story-worlds, and made it possible to believe in extraordinary gods. Johnston captures what makes Greek myths distinctively Greek, but simultaneously brings these myths into a broader conversation about how the stories told by all cultures affect our shared view of the cosmos and the creatures who inhabit it.
"Tantalizingly rich . . . this is a splendid book."--Greece and Rome "Burken relegates his learned documentation to the notes and writes in a lively and fluent style. The book is recommended as a major contribution to the interpretation of ancient Greek myth and ritual. The breadth alone of Burkert's learning renders his book indispensable."--Classical Outlook "Impressive. . . founded on a striking knowledge of the complex evidence (literary, epigraphical, archaeological, comparative) for this extensive subject. Burkert offers a rare combination of exact scholarship with imagination and even humor. A brilliant book, in which . . .the reader can see at every point what is going on in the author's mind--and that is never uninteresting, and rarely unimportant."--Times Literary Supplement "Burkert's work is of such magnitude and depth that it may even contribute to that most difficult of tasks, defining myth, ritual, and religion. . [He] locates his work in the context of culture and the historv of ideas, and he is not hesitant to draw on sociology and biology. Consequently his work is of significance for philosophers, historians, and even theologians, as well as for classicists and historians of Greek culture. His hypotheses are courageous and his conclusions are bold; both establish standards for methodology as well as results. "--Religious Studies Review
The religion of the Viking Age is conventionally identified through its mythology: the ambiguous character Odin, the forceful Thor, and the end of the world approaching in Ragnarök. But pre-Christian religion consisted of so much more than mythic imagery and legends, and lingered for long in folk tradition. Studying religion of the North with an interdisciplinary approach is exceptionally fruitful, in both empirical and theoretical terms, and in this book a group of distinguished scholars widen the interpretative scope on religious life among the pre-Christian Scandinavian people. The authors shed new light on topics such as rituals, gender relations, social hierarchies, and inter-regional contacts between the Nordic tradition and the Sami and Finnish regions. The contributions add to a more complex view of the pre-Christian religion of Scandinavia, with relevant new questions about the material and a broad analysis of religion as a cultural expression.
