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Intended for readers seeking insight into the day-to-day life of some of the world's most ancient peoples, Life and Thought in the Ancient Near East presents brief, fascinating explorations of key aspects of the civilizations of Egypt, Mesopotamia, Palestine, Asia Minor, and Iran. With vignettes on agriculture, architecture, crafts and industries, literature, religion, topography, and history, Orlin has created something refreshingly unique: a modern guidebook to an ancient world. The book also reaches out to students of the Ancient Near Eastern World with essays on decipherments, comparative cultural developments between Egypt and Mesopotamia, and language and literature. In addition to general readers, the book will be useful in the classroom as a text supplementing a more conventional introduction to Near Eastern Studies. "Well-written and accessible, Life and Thought in the Ancient Near East deftly connects the past with present experience by drawing out the differences between, for instance, modern churches and ancient temples, and frequently employing biblical references. This simplicity together with connecting contemporary to ancient experience makes the text ideal for freshmen and general readers." ---Marc Cooper, Professor of History, Missouri State University Now Professor Emeritus, Louis L. Orlin taught in the department of Ancient Near Eastern History and Literature at the University of Michigan for more than thirty years. He is the author and editor of several books, including Assyrian Colonies in Cappadocia and Ancient Near Eastern Literature: A Bibliography of One Thousand Items on the Cuneiform Literatures of the Ancient World.
A great deal has been written about religious architecture in ancient cultures, but the great bulk of the literature has tended to be culture-specific. Wightman's volume offers for the first time a comprehensive synopsis of the rich manifestations of religious architecture throughout the ancient world. In addition, the book provides a conceptual framework within which cross-cultural comparisons of religious architecture may usefully take place, and tackles some fundamental issues in relation to the definition and characterisation of sacred space in ancient contexts. The last fifteen years have witnessed the focusing of a great deal of scholarly attention on the archaeology of religions, with the result that today researchers are able to make use of a broad armoury of theoretical and methodological approaches. Yet theory must at all times be tested against material evidence, and here Wightman's volume is timely in laying out empirical data pertaining to all the major traditions of religious architecture in antiquity. The book is comprised of twenty-one chapters divided into five parts. Beginning around twelve thousand years ago at the transition of the Holocene, the book embarks on an explorative journey around the ancient globe, ending between the 3rd and 5th centuries AD. The first four parts of the book deal with broad regions of the ancient world: Western; Pre-Classical Europe and the Mediterranean; the Graeco-Roman world; South and East Asia; and the Americas. Part Five, covering about a quarter of the book, has three chapters, each dealing with aspects of sacred space (Identity and Meaning, Language of Sacred Space, Text and Image). The text is complemented by approximately 400 line drawings in colour - many of which are Wightman's reconstructions of ancient temples and sanctuaries - and 200 photographic plates, most in colour. The volume is rounded off by a comprehensive bibliography with essential literature highlighted, benefiting both the general reader and specialists. Wightman's book will become a work of reference to those interested in gaining or furthering an understanding of architecture, archaeology and religion in the ancient world.
This volume fills a lacuna in the academic assessment of new religions by investigating their cultural products (such as music, architecture, food et cetera). Contributions explore the manifold ways in which new religions have contributed to humanity’s creative output.
This is the study of an anonymous ancient work, usually called Joseph and Aseneth, which narrates the transformation of the daughter of an Egyptian priest into an acceptable spouse for the biblical Joseph, whose marriage to Aseneth is given brief notice in Genesis. Kraemer takes issue with the scholarly consensus that the tale is a Jewish conversion story composed no later than the early second century C.E. Instead, she dates it to the third or fourth century C.E., and argues that, although no definitive answer is presently possible, it may well be a Christian account. This critique also raises larger issues about the dating and identification of many similar writings, known as pseudepigrapha. Kraemer reads its account of Aseneth's interactions with an angelic double of Joseph in the context of ancient accounts of encounters with powerful divine beings, including the sun god Helios, and of Neoplatonic ideas about the fate of souls. When Aseneth Met Joseph demonstrates the centrality of ideas about gender in the representation of Aseneth and, by extension, offers implications for broader concerns about gender in Late Antiquity.
No religious text has influenced the world more than has the New Testament's Sermon on the Mount, and yet this crucial text still begs to be more clearly understood. Why was it written? What unifying theme or purpose holds it all together? Should it be called a sermon? Or is it some other kind of composition? How would its earliest listeners have heard its encoded allusions and systematic program? This book offers new insights into the Sermon on the Mount by seeing it in the shadow of the all-pervasive Temple in Jerusalem, which dominated the religious landscape of the world of Jesus and his earliest disciples. Analyzing Matthew 5-7 in light of biblical and Jewish backgrounds, ritual studies, and oral performances in early Christian worship, this reading coherently integrates every line in the Sermon. It positions the Sermon as the premier Christian mystery.