By Bonna D. Wescoat
During this ebook, a distinct group of authors explores the way in which house, position, structure, and formality engage to build sacred event within the historic cultures of the japanese Mediterranean. Essays handle basic concerns and lines that allow structures to accomplish as spiritually transformative areas in historical Greek, Roman, Jewish, early Christian, and Byzantine civilizations. jointly they exhibit the a number of ways that works of structure and their settings have been lively brokers within the ritual technique. structure didn't purely host occasions particularly, it magnified and increased them, interacting with rituals facilitating the development of rite. This booklet examines relatively the ways that principles and occasions generated through the interplay of position, outfitted surroundings, ritual motion, and reminiscence contributed to the cultural formula of the sacred adventure in numerous spiritual faiths.
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Additional info for Architecture of the Sacred Space, Ritual, and Experience from Classical Greece to Byzantium
The use of material culture as evidence from which to infer ritual is one thing; the assumption that the ritual (whether a specific ritual, a ritual process or a culture that was in certain ways ritually invested) is what gave rise to the evidence of material culture before us, is quite another. In other words, there is a danger of circularity in inferring ritual from archaeologically attested artifacts and then arguing that the ritual, which is the result of our inference from those objects, was in some sense the cause of those objects.
Wittgenstein 1979, 17e. 52. Wittgenstein 1979, 5e. 53. Wittgenstein 1979, 8e. 54. This is not the place to probe one deep and very significant strand in the construction of secular modernity’s fantasies about religion (of which its reductive implicit definition as “ritual” is one). But the long history of polemic between cef 21 22 cdf Jas Elsner 55. 56. 57. 58. 59. 60. 61. 62. Protestant and Catholic scholarship on issues of what religion should be clearly includes questions of ritual (including the positions of anthropologists), the use of decoration and artifacts (including the positions of art historians and archaeologists), primitivism (both as a positive “simple” category and as a negative precivilized category) and so forth.
109–22. , and E. Zubrow, eds. 1994. The Ancient Mind: Elements of Cognitive Archaeology, Cambridge. Rutherford, I. 2001. “Tourism and the Sacred: Pausanias and the Traditions of Greek Pilgrimage” in Pausanias: Travel and Memory in Roman Greece, ed. S. Alcock, J. Cherry, and J. Elsner, Oxford, pp. 40–52. Smith, J. Z. 1987. To Take Place: Toward Theory in Ritual, Chicago. Smith, J. Z. 1990. Drudgery Divine: On the Comparison of Early Christianities and the Religions of Late Antiquity, Chicago. Squire, M.