A Companion to Greek Religion (Blackwell Companions to the by Daniel Ogden

By Daniel Ogden

This significant addition to Blackwell’s partners to the traditional international sequence covers all facets of faith within the old Greek global from the archaic, in the course of the classical and into the Hellenistic period.

Written by way of a panel of overseas experts.
Focuses on spiritual existence because it used to be skilled via Greek women and men at various instances and in several places.
Features significant sections on neighborhood spiritual structures, sacred areas and formality, and the divine.

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Extra resources for A Companion to Greek Religion (Blackwell Companions to the Ancient World)

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Marinatos 2001; Mondi 1990; Penglase 1994; West 1995, 1997). The works of Hesiod and Homer, in particular, have been brought into close dialogue with the great epics of Anatolia, Mesopotamia, Syro-Canaan, and, less often, Egypt (Bachvarova 2002, 2005; Langdon 1990; N. Marinatos 2001; Noegel 2002, 2005a). It is now appropriate to speak of an ‘‘Asiatic mythological koine¯ ’’ and its formative impact on the Aegean literatures of the Bronze and Iron Ages (Graf 2004a; cf. ‘‘Aegean koine¯ ’’ in Burkert 1985, 1992, but ‘‘Near Eastern-Aegean cultural community [koineˆ]’’ in Burkert 2005a:291).

This can be identified with a rock seat inside the cave in the cliff within the sanctuary itself. ) out of an ‘‘underworld’’ pit adjacent to the rock, to reunite them. Subsequently, images of the two goddesses were displayed to the new initiates in the Telesterion, in a brilliant light that may have emanated from the torches held by the former initiates, the epoptai. W. Dickie (Chapter 23) looks at magic. He observes that, for all the conceptual issues some have raised about the definition of magic in an ancient Greek context, the ancient concept of magic (mageia, goe¯teia) was roughly equivalent to our own, which after all derives from it.

This can be identified with a rock seat inside the cave in the cliff within the sanctuary itself. ) out of an ‘‘underworld’’ pit adjacent to the rock, to reunite them. Subsequently, images of the two goddesses were displayed to the new initiates in the Telesterion, in a brilliant light that may have emanated from the torches held by the former initiates, the epoptai. W. Dickie (Chapter 23) looks at magic. He observes that, for all the conceptual issues some have raised about the definition of magic in an ancient Greek context, the ancient concept of magic (mageia, goe¯teia) was roughly equivalent to our own, which after all derives from it.

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