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New to this expanded & updated edition are revisions of Ferguson's original material, updated bibliographies, & a fresh dicussion of first century social life, the Dead Sea Scrolls & much else.
From Augustus to Constantine, the Roman Empire in the Near East expanded step by step, southward to the Red Sea and eastward across the Euphrates to the Tigris. In a remarkable work of interpretive history, Fergus Millar shows us this world as it was forged into the Roman provinces of Syria, Judaea, Arabia, and Mesopotamia. His book conveys the magnificent sweep of history as well as the rich diversity of peoples, religions, and languages that intermingle in the Roman Near East. Against this complex backdrop, Millar explores questions of cultural and religious identity and ethnicity--as aspects of daily life in the classical world and as part of the larger issues they raise. As Millar traces the advance of Roman control, he gives a lucid picture of Rome's policies and governance over its far-flung empire. He introduces us to major regions of the area and their contrasting communities, bringing out the different strands of culture, communal identity, language, and religious belief in each. The Roman Near East makes it possible to see rabbinic Judaism, early Christianity, and eventually the origins of Islam against the matrix of societies in which they were formed. Millar's evidence permits us to assess whether the Near East is best seen as a regional variant of Graeco-Roman culture or as in some true sense oriental. A masterful treatment of a complex period and world, distilling a vast amount of literary, documentary, artistic, and archaeological evidence--always reflecting new findings--this book is sure to become the standard source for anyone interested in the Roman Empire or the history of the Near East.
Preliminary material /Maarten J. Vermaseren -- EINFÜHRUNG IN DIE GESCHICHTE UND NEUE PERSPEKTIVEN /CARSTEN COLPE -- RÖMISCHE RELIGION UND RELIGIÖSER UMBRUCH /H. S. VERSNEL -- KLEINASIEN HERKUNFTSLAND ORIENTALISCHER GOTTHEITEN /FRIEDRICH KARL DÖRNER -- MITHRAS IN DER RÖMERZEIT /MAARTEN J. VERMASEREN -- ISIS UND SARAPIS /LADISLAV VIDMAN -- ANDERE ÄGYPTISCHE GOTTHEITEN /GÜNTHER HÖLBL -- IUPITER DOLICHENUS /ELMAR SCHWERTHEIM -- JUPITER HELIOPOLITANUS /YOUSSEF HAJJAR -- DIE DEA SYRIA UND ANDERE SYRISCHE GOTTHEITEN IM IMPERIUM ROMANUM /HAN J. W. DRIJVERS -- KYBELE UND ATTIS /GABRIEL SANDERS -- ARTEMIS EPHESIA UND APHRODITE VON APHRODISIAS /ROBERT FLEISCHER -- DER SABAZIOS-KULT /RUDOLF FELLMANN -- MYSTERIEN (IN KULT UND RELIGION) UND PHILOSOPHIE /HEINRICH DÖRRIE -- FRÜHCHRISTLICHE RELIGION /ROELOF VAN DEN BROEK -- AUSEINANDERSETZUNG DES CHRISTENTUMS MIT DER UMWELT /BERNHARD KÖTTING -- GNOSIS /GILLES QUISPEL -- DER MANICHÄISMUS /ALEXANDER BÖHLIG -- DAS JUDENTUM /HANNELORE KÜNZL -- PAPYRI MAGICAE GRAECAE UND MAGISCHE GEMMEN /JACQUES SCHWARTZ -- THRAKISCHE UND DANUBISCHE REITERGÖTTER /MANFRED OPPERMANN -- INDEX /Maarten J. Vermaseren -- VERZEICHNIS DER IM TEXT GENANNTEN GEOGRAPHISCHEN NAMEN (KARTEN I UND II) /Maarten J. Vermaseren -- Geographische Karten I und II /Maarten J. Vermaseren -- ÉTUDES PRÉLIMINAIRES AUX RELIGIONS ORIENTALES DANS L'EMPIRE ROMAIN /Maarten J. Vermaseren.
In this examination of Zion theology and how it arises in the book of Psalms Antti Laato's starting-point is that the Hebrew Bible is the product of the exilic and postexilic times, which nonetheless contains older traditions that have played a significant role in the development of the text. Laato seeks out these older mythical traditions related to Zion using a comparative methodology and looking at Biblical traditions alongside Ugaritic texts and other ancient Near Eastern material. As such Laato provides a historical background for Zion theology which he can apply more broadly to the Psalms. In addition, Laato argues that Zion-related theology in the Psalms is closely related to two events recounted in the Hebrew Bible. First, the architectural details of the Temple of Solomon (1 Kings 6-7), which can be compared with older mythical Zion-related traditions. Second, the religious traditions related to the reigns of David and Solomon such as the Ark Narrative, which ends with David's transfer of the Ark to Jerusalem (2 Sam 6). From this Laato builds an argument for a possible setting in Jerusalem at the time of David and Solomon for the Zion theology that emerges in the Psalms.
This volume continues the studies on the most important source of late antique Judaism, the Talmud Yerushalmi, in relation to its cultural context. The text of the Talmud is juxtaposed to archaeological findings, Roman law, and contemporary classical authors. The attitude of the Rabbis towards main aspects of urban society in the Mediterranean region of late antiquity is discussed. Hereby Rabbinic Judaism is seen as integrated in the cultural currents prevalent in the eastern part of the Roman Empire. From reviews of the first volume: The essays in this volume do not seek to establish a global approach to the task, or any general methodological principles. Caution is everywhere apparent. ... This is an excellent beginning, and more is promised. It would be good if this initiative prompted more Talmudic scholars to take the Greek background of Palestinian rabbinism seriously, and finally put paid to the tendency to consider it as in some way separated from or in conflict with late antique Hellenism.N.R.M. De Lange in Bulletin of Judaeo-Greek Studies Winter 1998/99, no. 23, p. 24
Preliminary material -- INTRODUCTION -- EDESSA'S HISTORY AND CULTURE -- THE SOURCES FOR THE STUDY OF EDESSA'S RELIGION -- THE CULT OF NEBO AND BEL -- THE CULT OF ATARGATIS -- THE CULT OF SIN LORD OF THE GODS AT SUMATAR HARABESI -- THE CULT OF AZIZOS AND MONIMOS AND OTHER ARAB DEITIES -- EDESSAN RELIGION, PAGANISM IN THE ROMAN EMPIRE, AND EARLY CHRISTIANITY -- INDEX -- LIST OF PLATES -- PLATES I-XXXIV.
In Roman Eyes, Jas Elsner seeks to understand the multiple ways that art in ancient Rome formulated the very conditions for its own viewing, and as a result was complicit in the construction of subjectivity in the Roman Empire. Elsner draws upon a wide variety of visual material, from sculpture and wall paintings to coins and terra-cotta statuettes. He examines the different contexts in which images were used, from the religious to the voyeuristic, from the domestic to the subversive. He reads images alongside and against the rich literary tradition of the Greco-Roman world, including travel writing, prose fiction, satire, poetry, mythology, and pilgrimage accounts. The astonishing picture that emerges reveals the mindsets Romans had when they viewed art--their preoccupations and theories, their cultural biases and loosely held beliefs. Roman Eyes is not a history of official public art--the monumental sculptures, arches, and buildings we typically associate with ancient Rome, and that tend to dominate the field. Rather, Elsner looks at smaller objects used or displayed in private settings and closed religious rituals, including tapestries, ivories, altars, jewelry, and even silverware. In many cases, he focuses on works of art that no longer exist, providing a rare window into the aesthetic and religious lives of the ancient Romans.
This is a book about the ways in which various intellectuals in the post-classical Mediterranean imagined the human community as a unified, homogenous whole composed of a diversity of parts. More specifically, it explores how authors of the second century CE adopted and adapted a particular ethnic and cultural discourse that had been elaborated by late fifth- and fourth-century BCE Athenian intellectuals. At the center of this book is a series of contests over the meaning of lineage and descent and the extent to which the political community is or ought to be coterminous with what we might call a biologically homogenous collectivity. The study suggests that early imperial intellectuals found in late classical and early Hellenistic thought a way of accommodating the claims of both ethnicity and culture in a single discourse of communal identity. The idea of the unity of humankind evolved in the fifth and fourth centuries as a response to and an engine for the creation of a rapidly shrinking and increasingly integrated oikoumenê . The increased presence of outsiders in the classical city-state as well as the creation of sources of authority that lay outside of the polis destabilized the idea of the polis as a kin group (natio). Beginning in the early fourth century and gaining great momentum in the wake of Alexander's conquest of the East, traditional dichotomies such as Greek and barbarian lost much of their explanatory power. In the second-century CE, by contrast, the empire of the Romans imposed a political space that was imagined by many to be coterminous with the oikoumenê itself. One of the central claims of this study is that the forms of cosmopolitan and ecumenical thought that emerged in both moments did so as responses to the idea that the natio - the kin group - is (or ought to be) the basis for any human collectivity.