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Early Italian religions such as the Etruscan were influenced by Greek religion in forming much of the ancient Roman religion. While there were few concepts universal to all the Greek peoples, there were common beliefs shared by many. Ancient Greek theology was polytheistic , based on the assumption that there were many gods and goddesses, as well as a range of lesser supernatural beings of various types. There was a hierarchy of deities, with Zeus , the king of the gods, having a level of control over all the others, although he was not almighty.

Some deities had dominion over certain aspects of nature. For instance, Zeus was the sky-god, sending thunder and lightning, Poseidon ruled over the sea and earthquakes , Hades projected his remarkable power throughout the realms of death and the Underworld , and Helios controlled the sun.

Other deities ruled over abstract concepts; for instance Aphrodite controlled love. All significant deities were visualized as "human" in form, although often able to transform themselves into animals or natural phenomena. While being immortal, the gods were certainly not all-good or even all-powerful. They had to obey fate , known to Greek mythology as the Moirai , [2] which overrode any of their divine powers or wills. For instance, in mythology, it was Odysseus ' fate to return home to Ithaca after the Trojan War , and the gods could only lengthen his journey and make it harder for him, but they could not stop him.

The gods acted like humans and had human vices. At times certain gods would be opposed to others, and they would try to outdo each other. Some gods were specifically associated with a certain city. But other gods were also worshipped in these cities. Other deities were associated with nations outside of Greece; Poseidon was associated with Ethiopia and Troy , and Ares with Thrace.

Identity of names was not a guarantee of a similar cultus ; the Greeks themselves were well aware that the Artemis worshipped at Sparta , the virgin huntress, was a very different deity from the Artemis who was a many-breasted fertility goddess at Ephesus. Though the worship of the major deities spread from one locality to another, and though most larger cities boasted temples to several major gods, the identification of different gods with different places remained strong to the end. The Greeks believed in an underworld where the spirits of the dead went after death.

One of the most widespread areas of this underworld was ruled over by Hades, a brother of Zeus, and was known as Hades originally called 'the place of Hades'. Other well known realms are Tartarus , a place of torment for the damned, and Elysium , a place of pleasures for the virtuous. In the early Mycenean religion all the dead went to Hades, but the rise of mystery cults in the Archaic age led to the development of places such as Tartarus and Elysium.

A few Greeks, like Achilles , Alcmene , Amphiaraus Ganymede , Ino , Melicertes , Menelaus , Peleus , and a great number of those who fought in the Trojan and Theban wars, were considered to have been physically immortalized and brought to live forever in either Elysium, the Islands of the Blessed, heaven, the ocean, or beneath the ground. Such beliefs are found in the most ancient of Greek sources, such as Homer and Hesiod.

This belief remained strong even into the Christian era. For most people at the moment of death there was, however, no hope of anything but continued existence as a disembodied soul.

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Some Greeks, such as the philosophers Pythagoras and Plato , also embraced the idea of reincarnation , though this was only accepted by a few. Epicurus taught that the soul was simply atoms which dissolved at death, so there was no existence after death. Greek religion had an extensive mythology. It consisted largely of stories of the gods and how they interacted with humans. Myths often revolved around heroes and their actions, such as Heracles and his twelve labors , Odysseus and his voyage home, Jason and the quest for the Golden Fleece and Theseus and the Minotaur.

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Many species existed in Greek mythology. Chief among these were the gods and humans, though the Titans who predated the Olympian gods also frequently appeared in Greek myths. Lesser species included the half-man-half-horse centaurs , the nature based nymphs tree nymphs were dryads , sea nymphs were Nereids and the half man, half goat satyrs. Some creatures in Greek mythology were monstrous, such as the one-eyed giant Cyclopes , the sea beast Scylla , whirlpool Charybdis , Gorgons, and the half-man, half-bull Minotaur.

There was not a set Greek cosmogony , or creation myth. Different religious groups believed that the world had been created in different ways. One Greek creation myth was told in Hesiod's Theogony. It stated that at first there was only a primordial deity called Chaos , who gave birth to various other primordial gods, such as Gaia, Tartarus and Eros, who then gave birth to more gods, the Titans, who then gave birth to the first Olympians.

The mythology largely survived and was added to in order to form the later Roman mythology. The Greeks and Romans had been literate societies, and much mythology, although initially shared orally, was written down in the forms of epic poetry such as the Iliad , the Odyssey and the Argonautica and plays such as Euripides ' The Bacchae and Aristophanes ' The Frogs. The mythology became popular in Christian post- Renaissance Europe, where it was often used as a basis for the works of artists like Botticelli , Michelangelo and Rubens.

One of the most important moral concepts to the Greeks was the fear of committing hubris. Hubris constituted many things, from rape to desecration of a corpse, [5] and was a crime in the city-state of Athens. Although pride and vanity were not considered sins themselves, the Greeks emphasized moderation. Pride only became hubris when it went to extremes, like any other vice.

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The same was thought of eating and drinking. Anything done to excess was not considered proper. Ancient Greeks placed, for example, importance on athletics and intellect equally. In fact many of their competitions included both. Pride was not evil until it became all-consuming or hurtful to others. The Greeks had no religious texts they regarded as "revealed" scriptures of sacred origin, but very old texts including Homer 's Iliad and Odyssey , and the Homeric hymns regarded as later productions today , Hesiod's Theogony and Works and Days , and Pindar 's Odes were regarded as having authority [6] and perhaps being inspired; they usually begin with an invocation to the Muses for inspiration.

Plato even wanted to exclude the myths from his ideal state described in the Republic because of their low moral tone. While some traditions, such as Mystery cults, did uphold certain texts as canonic within their own cult praxis, such texts were respected but not necessarily accepted as canonic outside their circle. In this field, of particular importance are certain texts referring to Orphic cults : multiple copies, ranging from BC to AD , have been found in various locations of the Greek world.

Even the words of the oracles never turned into a sacred text. Other texts were specially composed for religious events, and some have survived within the lyric tradition; although they had a cult function, they were bound to performance and never developed into a common, standard prayer form comparable to the Christian Pater Noster. An exception to this rule were the already named Orphic and Mystery rituals, which, in this, set themselves aside from the rest of the Greek religious system.

The lack of a unified priestly class meant that a unified, canonic form of the religious texts or practices never existed; just as there was no unified, common sacred text for the Greek belief system, there was no standardization of practices. Instead, religious practices were organized on local levels, with priests normally being magistrates for the city or village, or gaining authority from one of the many sanctuaries.

Some priestly functions, like the care for a particular local festival, could be given by tradition to a certain family. To a large extent, in the absence of "scriptural" sacred texts, religious practices derived their authority from tradition, and "every omission or deviation arouses deep anxiety and calls forth sanctions". Greek ceremonies and rituals were mainly performed at altars. These were typically devoted to one or a few gods, and supported a statue of the particular deity. Votive deposits would be left at the altar, such as food, drinks, as well as precious objects.

Sometimes animal sacrifices would be performed here, with most of the flesh eaten, and the offal burnt as an offering to the gods. Libations , often of wine, would be offered to the gods as well, not only at shrines, but also in everyday life, such as during a symposium. One ceremony was pharmakos , a ritual involving expelling a symbolic scapegoat such as a slave or an animal, from a city or village in a time of hardship. It was hoped that by casting out the ritual scapegoat, the hardship would go with it.

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Worship in Greece typically consisted of sacrificing domestic animals at the altar with hymn and prayer. The altar was outside any temple building, and might not be associated with a temple at all. The animal, which should be perfect of its kind, is decorated with garlands and the like, and led in procession to the altar, a girl with a basket on her head containing the concealed knife leading the way.

After various rituals the animal is slaughtered over the altar, as it falls all the women present "must cry out in high, shrill tones". Its blood is collected and poured over the altar. It is butchered on the spot and various internal organs, bones and other inedible parts burnt as the deity's portion of the offering, while the meat is removed to be prepared for the participants to eat; the leading figures tasting it on the spot.

The temple usually kept the skin, to sell to tanners. That the humans got more use from the sacrifice than the deity had not escaped the Greeks, and is often the subject of humour in Greek comedy. The animals used are, in order of preference, bull or ox, cow, sheep the most common , goat, pig with piglet the cheapest mammal , and poultry but rarely other birds or fish.

The Greeks liked to believe that the animal was glad to be sacrificed, and interpreted various behaviours as showing this. Divination by examining parts of the sacrificed animal was much less important than in Roman or Etruscan religion , or Near Eastern religions, but was practiced , especially of the liver, and as part of the cult of Apollo. Generally, the Greeks put more faith in observing the behaviour of birds. For a smaller and simpler offering, a grain of incense could be thrown on the sacred fire, [11] and outside the cities farmers made simple sacrificial gifts of plant produce as the "first fruits" were harvested.

More formal ones might be made onto altars at temples, and other fluids such as olive oil and honey might be used. Although the grand form of sacrifice called the hecatomb meaning bulls might in practice only involve a dozen or so, at large festivals the number of cattle sacrificed could run into the hundreds, and the numbers feasting on them well into the thousands. The evidence of the existence of such practices is clear in some ancient Greek literature, especially in Homer 's epics. Throughout the poems, the use of the ritual is apparent at banquets where meat is served, in times of danger or before some important endeavor to gain the favor of the gods.

For example, in Homer's Odyssey Eumaeus sacrifices a pig with prayer for his unrecognizable master Odysseus. However, in Homer's Iliad , which partly reflects very early Greek civilization, not every banquet of the princes begins with a sacrifice. These sacrificial practices share much with recorded forms of sacrificial rituals known from later. Furthermore, throughout the poem, special banquets are held whenever gods indicated their presence by some sign or success in war. Before setting out for Troy, this type of animal sacrifice is offered.

Odysseus offers Zeus a sacrificial ram in vain. The occasions of sacrifice in Homer's epic poems may shed some light onto the view of the gods as members of society, rather than as external entities, indicating social ties. Sacrificial rituals played a major role in forming the relationship between humans and the divine. It has been suggested that the Chthonic deities, distinguished from Olympic deities by typically being offered the holocaust mode of sacrifice, where the offering is wholly burnt, may be remnants of the native Pre-Hellenic religion and that many of the Olympian deities may come from the Proto-Greeks who overran the southern part of the Balkan Peninsula in the late third millennium BC.

Various religious festivals were held in ancient Greece. Many were specific only to a particular deity or city-state. For example, the festival of Lykaia was celebrated in Arcadia in Greece, which was dedicated to the pastoral god Pan. Like the other Panhellenic Games , the ancient Olympic Games were a religious festival, held at the sanctuary of Zeus at Olympia. Other festivals centred on Greek theatre , of which the Dionysia in Athens was the most important.

More typical festivals featured a procession, large sacrifices and a feast to eat the offerings, and many included entertainments and customs such as visiting friends, wearing fancy dress and unusual behaviour in the streets, sometimes risky for bystanders in various ways. Altogether the year in Athens included some days that were religious festivals of some sort, though varying greatly in importance. One rite of passage was the amphidromia , celebrated on the fifth or seventh day after the birth of a child.

Childbirth was extremely significant to Athenians, especially if the baby was a boy. The main Greek temple building sat within a larger precinct or temenos , usually surrounded by a peribolos fence or wall; the whole is usually called a "sanctuary". The Acropolis of Athens is the most famous example, though this was apparently walled as a citadel before a temple was ever built there. The tenemos might include many subsidiary buildings, sacred groves or springs, animals dedicated to the deity, and sometimes people who had taken sanctuary from the law, which some temples offered, for example to runaway slaves.

The earliest Greek sanctuaries probably lacked temple buildings, though our knowledge of these is limited, and the subject is controversial. A typical early sanctuary seems to have consisted of a tenemos, often around a sacred grove, cave or spring, and perhaps defined only by marker stones at intervals, with an altar for offerings. Many rural sanctuaries probably stayed in this style, but the more popular were gradually able to afford a building to house a cult image, especially in cities. This process was certainly under way by the 9th century, and probably started earlier.

The temple interiors did not serve as meeting places, since the sacrifices and rituals dedicated to the respective deity took place outside them, at altars within the wider precinct of the sanctuary, which might be large. As the centuries past both the inside of popular temples and the area surrounding them accumulated statues and small shrines or other buildings as gifts, and military trophies, paintings and items in precious metals, effectively turning them into a type of museum.

Some sanctuaries offered oracles , people who were believed to receive divine inspiration in answering questions put by pilgrims. The most famous of these by far was the female priestess called the Pythia at the Temple of Apollo at Delphi , and that of Zeus at Dodona , but there were many others. Some dealt only with medical, agricultural or other specialized matters, and not all represented gods, like that of the hero Trophonius at Livadeia. The temple was the house of the deity it was dedicated to, who in some sense resided in the cult image in the cella or main room inside, normally facing the only door.

The cult image normally took the form of a statue of the deity, typically roughly life-size, but in some cases many times life-size. In early days these were in wood, marble or terracotta , or in the specially prestigious form of a chryselephantine statue using ivory plaques for the visible parts of the body and gold for the clothes, around a wooden framework. The most famous Greek cult images were of this type, including the Statue of Zeus at Olympia , and Phidias 's Athena Parthenos in the Parthenon in Athens, both colossal statues, now completely lost.

Fragments of two chryselephantine statues from Delphi have been excavated. Bronze cult images were less frequent, at least until Hellenistic times. The acrolith was another composite form, this time a cost-saving one with a wooden body. A xoanon was a primitive and symbolic wooden image, perhaps comparable to the Hindu lingam ; many of these were retained and revered for their antiquity, even when a new statue was the main cult image.

Xoana had the advantage that they were easy to carry in processions at festivals. The Trojan Palladium , famous from the myths of the Epic Cycle and supposedly ending up in Rome, was one of these. Many of the Greek statues well known from Roman marble copies were originally temple cult images, which in some cases, such as the Apollo Barberini , can be credibly identified.

A very few actual originals survive, for example, the bronze Piraeus Athena 2. The image stood on a base, from the 5th century often carved with reliefs. It used to be thought that access to the cella of a Greek temple was limited to the priests, and it was entered only rarely by other visitors, except perhaps during important festivals or other special occasions.

In recent decades this picture has changed, and scholars now stress the variety of local access rules. Pausanias was a gentlemanly traveller of the 2nd-century AD who declares that the special intention of his travels around Greece was to see cult images, and usually managed to do so. It was typically necessary to make a sacrifice or gift, and some temples restricted access either to certain days of the year, or by class, race, gender with either men or women forbidden , or even more tightly.

Garlic-eaters were forbidden in one temple, in another women unless they were virgins; restrictions typically arose from local ideas of ritual purity or a perceived whim of the deity. In some places visitors were asked to show they spoke Greek; elsewhere Dorians were not allowed entry. Some temples could only be viewed from the threshold. Some temples are said never to be opened at all. But generally Greeks, including slaves, had a reasonable expectation of being allowed into the cella. Once inside the cella it was possible to pray to or before the cult image, and sometimes to touch it; Cicero saw a bronze image of Heracles with its foot largely worn away by the touch of devotees.

Those who were not satisfied by the public cult of the gods could turn to various mystery religions which operated as cults into which members had to be initiated in order to learn their secrets. Here, they could find religious consolations that traditional religion could not provide: a chance at mystical awakening, a systematic religious doctrine, a map to the afterlife , a communal worship, and a band of spiritual fellowship. Some of these mysteries, like the mysteries of Eleusis and Samothrace , were ancient and local. Others were spread from place to place, like the mysteries of Dionysus.

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