By Jennifer Wright Knust, Zsuzsanna Varhelyi
Reading the varied non secular texts and practices of the overdue Hellenistic and Roman sessions, this number of essays investigates the various meanings and features of formality sacrifice within the old global. The essays survey sacrificial acts, historic theories, and literary in addition to creative depictions of sacrifice, displaying that any try to establish a unmarried underlying importance of sacrifice is futile. Sacrifice can't be outlined in simple terms as a primal expression of violence, regardless of the common equation of sacrifice to faith and sacrifice to violence in lots of smooth scholarly works; neither is it enough to argue that each one sacrifice may be defined through guilt, by way of the necessity to organize and distribute animal flesh, or by means of the communal functionality of either the sacrificial ritual and the meal. because the authors of those essays reveal, sacrifice should be invested with all of those meanings, or none of them. The killing of the animal, for instance, may well ensue offstage instead of in sight, and the sensible, daily regimen of plant and animal choices can have been invested with that means, too. but sacrificial acts, or discourses approximately those acts, did provide a major web site of contestation for lots of historic writers, even if the religions they have been protecting not participated in sacrifice. Negotiations over the that means of sacrifice remained crucial to the aggressive machinations of the literate elite, and their refined theological arguments didn't lots undermine sacrificial perform as proceed to imagine its crucial validity. historical Mediterranean Sacrifice bargains new perception into the connections and changes one of the Greek and Roman, Jewish and Christian religions.
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Extra resources for Ancient Mediterranean Sacrifice
Jay, Throughout Your Generations, 32. 60. Robyn Osborne has critiqued the specifics of Jay’s analysis of Greek sacrifice, and at length. See her essay, “Women and Sacrifice in Classical Greece,” Classical Quarterly 43 (1993): 392–405. 61. Stanley K. Stowers, “Greeks Who Sacrifice and Those Who Do Not: Toward an Anthropology of Greek Religion,” in The Social World of the First Christians: Essays in Honor of Wayne A. Meeks, edited by L. Michael White and O. Larry Yarbrough (Minneapolis: Fortress, 1995), 293–333, at 298.
F. Thomas, “The ’Sacrifice’ at the End of the Georgics, Aristaeus, and Vergilian Closure,” CP 86 (1991): 211–18. 95. Richard Gordon, “The Veil of Power: Emperors, Sacrificers and Benefactors,” in Pagan Priests: Religion and Power in the Ancient World, edited by Mary Beard and John North (Ithaca: Cornell University Press, 1990), 199–232, at 206. 96. Gordon, “Veil of Power,” 219. 97.
G. Frazer and the Cambridge Ritualists (London: Routledge, 2002), 45–49. As Ackerman points out, in successive editions of The Golden Bough Frazer sought to distance himself from Smith’s theories (54–57). Jonathan Z. 4 : 342–71). But also see Smith’s positive evaluation of Frazer’s methodological advances in Drudgery Divine: On the Comparison of Early Christianities and the Religions of Late Antiquity (Chicago: University of Chicago Press, 1990), 99. Introduction 25 9. Frazer built his analysis on a brief mention of this cult in Strabo, Geog.