During this e-book, a special workforce of authors explores the way in which area, position, structure, and formality have interaction to build sacred event within the ancient cultures of the japanese Mediterranean. Essays deal with primary concerns and lines that permit constructions to accomplish as spiritually transformative areas in old Greek, Roman, Jewish, early Christian, and Byzantine civilizations. jointly they reveal the a number of ways that works of structure and their settings have been lively brokers within the ritual technique. structure didn't in simple terms host occasions; particularly, it magnified and increased them, interacting with rituals facilitating the development of rite. This booklet examines relatively the ways that rules and occasions generated by way of the interplay of position, outfitted setting, ritual motion, and reminiscence contributed to the cultural formula of the sacred event in several non secular faiths.
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Extra info for Architecture of the Sacred: Space, Ritual, and Experience from Classical Greece to Byzantium
First, they place architectural history and sacred space firmly on the map as an area in which ritual is both hugely fruitful as a category to think with and in which it has received surprisingly less discussion than in other areas of material culture. Second, they define a related temporal trajectory of continuity and change in the Mediterranean, which challenges with deft assurance the traditional assumptions of a single clean break between pagan polytheism and Christianity as well as between the Christian east and west, at any rate in the early period.
1993. “Erwin Panofsky and Karl Mannheim: A Dialogue on Inter pretation,” Critical Inquiry 19, pp. 534–66. Hawkes, C. 1954. “Archaeological Theory and Method: Some Suggestions from the Old World,” American Anthropologist 56, pp. 155–68. Hölscher, T. 2002. “Rituelle Raüme und politischer Denkmäler im Heiligtum von Olympia,” in Olympia 1875–2000, ed. H. Kyrieleis, pp. 331–43. , ed. 2007. When Rituals Go Wrong: Mistakes, Failure and the Dynamics of Ritual, Leiden. , and J. Laidlaw. 1994. The Archetypal Actions of Ritual: A Theory of Ritual Illustrated by the Jain Rite of Worship, Oxford.
To what extent do these deserve the terminology of “ritual”? To what extent can any be excluded? Some of these leave no mark in material culture, others leave as many material remains as a sacred sanctuary might. Such examples militate against any excessively optimistic view of ritual as the avoidance of analytic thought rather than its application. ” The word “ritual” is never defined, but the introduction (repeated at pp. xi–xii of each volume) claims to present “a comprehensive account of all substantial aspects of Greek, Roman and Etruscan religion, apart from any assessment of the purely spiritual or philosophical, and only incidentally of the historical” (whatever that means, my italics).