The Artifacts Of Ouranos
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The Tomb of Agamemnon
Author: Cathy Gere
language: en
Publisher: Harvard University Press
Release Date: 2012-03-01
Read the Bldg Blog interview with Mary Beard about the Wonders of the World series(Part I and Part II) Mycenae, the fabled city of Homer's King Agamemnon, still stands in a remote corner of mainland Greece. Revered in antiquity as the pagan world's most tangible connection to the heroes of the Trojan War, Mycenae leapt into the headlines in the late nineteenth century when Heinrich Schliemann announced that he had opened the Tomb of Agamemnon and found the body of the hero smothered in gold treasure. Now Mycenae is one of the most haunting and impressive archaeological sites in Europe, visited by hundreds of thousands of tourists every year. From Homer to Himmler, from Thucydides to Freud, Mycenae has occupied a singular place in the western imagination. As the backdrop to one of the most famous military campaigns of all time, Agamemnon's city has served for generation after generation as a symbol of the human appetite for war. As an archaeological site, it has given its name to the splendors of one of Europe's earliest civilizations: the Mycenaean Age. In this book, historian of science Cathy Gere tells the story of these extraordinary ruins--from the Cult of the Hero that sprung up in the shadow of the great burned walls in the eighth century bc, to the time after Schliemann's excavations when the Homeric warriors were resurrected to play their part in the political tragedies of the twentieth century.
The Earliest Christian Artifacts
Author: Larry W. Hurtado
language: en
Publisher: Wm. B. Eerdmans Publishing
Release Date: 2006-11-02
Review: "Much attention has been paid to the words of the earliest Christian canonical and extracanonical texts, yet Larry Hurtado points out that an even more telling story is being overlooked - the story of the physical texts themselves. He introduces readers to the staurogram, possibly the first representation of the cross, the nomina sacra, a textual abbreviation system, and the puzzling Christian preference for book-like texts over scrolls." "Drawing on studies by papyrologists and palaeographers as well as New Testament scholars - and including photographic plates of selected manuscripts - The Earliest Christian Artifacts examines the distinctive physical features of early Christian manuscripts, illustrating their relevance for wider inquiry into the complex origins of Christianity." -- book jacket.
The Faces of the Goddess
Author: Lotte Motz
language: en
Publisher: Oxford University Press
Release Date: 1997-08-21
The belief that the earliest humans worshipped a sovereign, nurturing, maternal earth goddess is a popular one. It has been taken up as fact by the media, who routinely depict modern goddess-worshippers as "reviving" the ancient religions of our ancestors. Feminist scholars contend that, in the primordial religions, the Great Mother was honored as the primary, creative force, giving birth to the world, granting fertility to both crops and humans, and ruling supreme over her family pantheon. The peaceful, matriarchal farming societies that worshipped her were eventually wiped out or subjugated by nomadic, patriarchal warrior tribes such as the early Hebrews, who brought their male God to overthrow the Great Mother: the first step in the creation and perpetuation of a brutal, male-dominated society and its attendant oppression and degradation of women. In The Faces of the Goddess, Lotte Motz sets out to test this hypothesis by examining the real female deities of early human cultures. She finds no trace of the Great Mother in their myths or in their worship. From the Eskimos of the arctic wasteland, whose harsh life even today most closely mirrors the earliest hunter gatherers, to the rich cultures of the sunny Fertile Crescent and the islands of Japan, Motz looks at a wide range of goddesses who are called Mother, or who give birth in their myths. She finds that these goddesses have varying origins as ancestor deities, animal protectors, and other divinities, rather than stemming from a common Mother Goddess archetype. For instance, Sedna, the powerful goddess whose chopped-off fingers became the seals and fish that were the Eskimos' chief source of food, had nothing to do with human fertility. Indeed, human motherhood was held in such low esteem that Eskimo women were forced to give birth completely alone, with no human companionship and no helpful deities of childbirth. Likewise, while various Mexican goddesses ruled over healing, women's crafts, motherhood and childbirth, and functioned as tribal protectors or divine ancestors, none of them either embodied the earth itself or granted fertility to the crops: for that the Mexicans looked to the male gods of maize and of rain. Nor were the rituals of these goddesses nurturing or peaceful. The goddess Cihuacoatl, who nurtured the creator god Quetzalcoatl and helped him create humanity, was worshipped with human sacrifices who were pushed into a fire, removed while still alive, and their hearts were cut out. And Motz closely examines the Anatolian goddess Cybele, the "Magna Mater" most often cited as an example of a powerful mother goddess. Hers were the last of the great pagan mysteries of the Mediterranean civilizations to fall before Christianity. But Cybele herself never gives birth, nor does she concern herself with aiding women in childbirth or childrearing. She is not herself a mother, and the male character figuring most prominently in her myths is Attis, her chaste companion. Tellingly, Cybele's priests dedicate themselves to her by castrating themselves, thus mimicking Attis's death--a very odd way to venerate a goddess of fertility. To depict these earlier goddesses as peaceful and nurturing mothers, as is often done, is to deny them their own complex and sophisticated nature as beings who were often violent and vengeful, delighting in sacrifice, or who reveled in their eroticism and were worshipped as harlots. The idea of a nurturing Mother Goddess is very powerful. In this challenging book, however, Motz shows that She is a product of our own age, not of earlier ones. By discarding this simplistic and worn-out paradigm, we can open the door to a new way of thinking about feminine spirituality and religious experience.