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In Ancient Cosmologies (1975) nine eminent scholars seek to answer the question, what was the shape of the universe to the ancient Egyptians, Babylonians, Jews, Indians, Chinese, Arabs, Greeks and Norsemen? How did they see the visible heavens as well as the other hidden worlds of the dead, gods and demons?
In Ancient Cosmologies (1975) nine eminent scholars seek to answer the question, what was the shape of the universe imagined by those ancient peoples to whom all modern knowledge of geography and astronomy was inaccessible? How did the ancient Egyptians, Babylonians, Jews, Indians, Chinese, Arabs, Greeks and Norsemen conceive the form of the cosmos which accommodated not only the known face of the earth and the visible heavenly bodies but also those other worlds which it was deemed necessary to locate comprehensibly in space – the realms of the dead, both blessed and damned, and the countries inhabited by gods and demons?
The ancient Near Eastern mode of thought is not at all intuitive to us moderns, but our understanding of ancient perspectives can only approach accuracy when we begin to penetrate ancient texts on their own terms rather than imposing our own world view. In this task, we are aided by the ever-growing corpus of literature that is being recovered and analyzed. After an introduction that presents some of the history of comparative studies and how it has been applied to the study of ancient texts in general and cosmology in particular, Walton focuses in the first half of this book on the ancient Near Eastern texts that inform our understanding about ancient ways of thinking about cosmology. Of primary interest are the texts that can help us discern the parameters of ancient perspectives on cosmic ontology—that is, how the writers perceived origins. Texts from across the ancient Near East are presented, including primarily Egyptian, Sumerian, and Akkadian texts, but occasionally also Ugaritic and Hittite, as appropriate. Walton’s intention, first of all, is to understand the texts but also to demonstrate that a functional ontology pervaded the cognitive environment of the ancient Near East. This functional ontology involves more than just the idea that ordering the cosmos was the focus of the cosmological texts. He posits that, in the ancient world, bringing about order and functionality was the very essence of creative activity. He also pays close attention to the ancient ideology of temples to show the close connection between temples and the functioning cosmos. The second half of the book is devoted to a fresh analysis of Genesis 1:1–2:4. Walton offers studies of significant Hebrew terms and seeks to show that the Israelite texts evidence a functional ontology and a cosmology that is constructed with temple ideology in mind, as in the rest of the ancient Near East. He contends that Genesis 1 never was an account of material origins but that, as in the rest of the ancient world, the focus of “creation texts” was to order the cosmos by initiating functions for the components of the cosmos. He further contends that the cosmology of Genesis 1 is founded on the premise that the cosmos should be understood in temple terms. All of this is intended to demonstrate that, when we read Genesis 1 as the ancient document it is, rather than trying to read it in light of our own world view, the text comes to life in ways that help recover the energy it had in its original context. At the same time, it provides a new perspective on Genesis 1 in relation to what have long been controversial issues. Far from being a borrowed text, Genesis 1 offers a unique theology, even while it speaks from the platform of its contemporaneous cognitive environment.
In our age of ecological crisis, what insights—if any—can we expect to find by looking to our past? Perhaps, suggests Virginia Burrus, early Christianity might yield usable insights. Turning aside from the familiar specter of Christianity's human-centered theology of dominion, Burrus directs our attention to aspects of ancient Christian thought and practice that remain strange and alien. Drawn to excess and transgression, in search of transformation, early Christians creatively reimagined the universe and the human, cultivating relationships with a wide range of other beings—animal, vegetable, and mineral; angelic and demonic; divine and earthly; large and small. In Ancient Christian Ecopoetics, Burrus facilitates a provocative encounter between early Christian theology and contemporary ecological thought. In the first section, she explores how the mysterious figure of khora, drawn from Plato's Timaeus, haunts Christian and Jewish accounts of a creation envisioned as varyingly monstrous, unstable, and unknowable. In the second section, she explores how hagiographical literature queers notions of nature and places the very category of the human into question, in part by foregrounding the saint's animality, in part by writing the saint into the landscape. The third section considers material objects, as small as portable relics and icons, as large as church and monastery complexes. Ancient Christians considered all of these animate beings, simultaneously powerful and vulnerable, protective and in need of protection, lovable and loving. Viewed through the shifting lenses of an ancient ecopoetics, Burrus demonstrates how humans both loomed large and shrank to invisibility, absorbed in the rapture of a strange and animate ecology.
Many today find the Old Testament a closed book. The cultural issues seem insurmountable and we are easily baffled by that which seems obscure. Furthermore, without knowledge of the ancient culture we can easily impose our own culture on the text, potentially distorting it. This series invites you to enter the Old Testament with a company of guides, experts that will give new insights into these cherished writings. Features include • Over 2000 photographs, drawings, maps, diagrams and charts provide a visual feast that breathes fresh life into the text. • Passage-by-passage commentary presents archaeological findings, historical explanations, geographic insights, notes on manners and customs, and more. • Analysis into the literature of the ancient Near East will open your eyes to new depths of understanding both familiar and unfamiliar passages. • Written by an international team of 30 specialists, all top scholars in background studies.
Queer Ancient Ways advocates a profound unlearning of colonial/modern categories as a pathway to the discovery of new forms and theories of queerness in the most ancient of sources. In this radically unconventional work, Zairong Xiang investigates scholarly receptions of mythological figures in Babylonian and Nahua creation myths, exposing the ways they have consistently been gendered as feminine in a manner that is not supported, and in some cases actively discouraged, by the texts themselves. An exercise in decolonial learning-to-learn from non-Western and non-modern cosmologies, Xiang's work uncovers a rich queer imaginary that had been all-but-lost to modern thought, in the process critically revealing the operations of modern/colonial systems of gender/sexuality and knowledge-formation that have functioned, from the Conquista de America in the sixteenth century to the present, to keep these systems in obscurity. At the heart of Xiang's argument is an account of the way the unfounded feminization of figures such as the Babylonian (co)creatrix Tiamat, and the Nahua creator-figures Tlaltecuhtli and Coatlicue, is complicit with their monstrification. This complicity tells us less about the mythologies themselves than about the dualistic system of gender and sexuality within which they have been studied, underpinned by a consistent tendency in modern/colonial thought to insist on unbridgeable categorical differences. By contextualizing these deities in their respective mythological, linguistic, and cultural environments, through a unique combination of methodologies and critical traditions in English, Spanish, French, Chinese, and Nahuatl, Xiang departs from the over-reliance of much contemporary queer theory on European (post)modern thought. Much more than a queering of the non-Western and non-modern, Queer Ancient Ways thus constitutes a decolonial and transdisciplinary engagement with ancient cosmologies and ways of thought which are in the process themselves revealed as theoretical sources of and for the queer imagination.
From Nobel Prize–winning physicist P. J. E. Peebles, the story of cosmology from Einstein to today Modern cosmology began a century ago with Albert Einstein's general theory of relativity and his notion of a homogenous, philosophically satisfying cosmos. Cosmology's Century is the story of how generations of scientists built on these thoughts and many new measurements to arrive at a well-tested physical theory of the structure and evolution of our expanding universe. In this landmark book, one of the world's most esteemed theoretical cosmologists offers an unparalleled personal perspective on how the field developed. P. J. E. Peebles was at the forefront of many of the greatest discoveries of the past century, making fundamental contributions to our understanding of the presence of helium and microwave radiation from the hot big bang, the measures of the distribution and motion of ordinary matter, and the new kind of dark matter that allows us to make sense of these results. Taking readers from the field's beginnings, Peebles describes how scientists working in independent directions found themselves converging on a theory of cosmic evolution interesting enough to warrant the rigorous testing it passes so well. He explores the major advances—some inspired by remarkable insights or perhaps just lucky guesses—as well as the wrong turns taken and the roads not explored. He shares recollections from major players in this story and provides a rare, inside look at how science is really done. A monumental work, Cosmology's Century also emphasizes where the present theory is incomplete, suggesting exciting directions for continuing research.
Welcome to the weird and wonderful world of the Bible. When we read Scripture we often imagine that the world inhabited by the Bible's characters was much the same as our own. We would be wrong. The biblical world is an ancient world with a flat earth that stands at the center of the cosmos, and with a vast ocean in the sky, chaos dragons, mystical mountains, demonic deserts, an underground zone for the dead, stars that are sentient beings, and, if you travel upwards and through the doors in the solid dome of the sky, God's heaven--the heart of the universe. This book takes readers on a guided tour of the biblical cosmos with the goal of opening up the Bible in its ancient world. It then goes further and seeks to show how this very ancient biblical way of seeing the world is still revelatory and can speak God's word afresh into our own modern worlds.
What if the biblical creation account is true, with the origins of Adam and Eve taking place alongside evolution? Building on well-established but overlooked science, S. Joshua Swamidass explains how it's possible for Adam and Eve to be rightly identified as the ancestors of everyone, opening up new possibilities for understanding Adam and Eve consistent both with current scientific consensus and with traditional readings of Scripture.