Archaeology and the Religions of Canaan and Israel (ASOR by Beth Alpert Nakhai

By Beth Alpert Nakhai

Archaeological information, whilst seen objectively, supply autonomous witness to the spiritual practices of the traditional population of Syria-Palestine and support to spot the fundamental half that faith performed within the social and political worlds of the Israelites and Canaanites. through utilising present anthropological and sociological concept to historical fabrics excavated during the last 80 years, the writer deals a brand new method of the archaeological information. 'Archaeology and the Religions of Canaan and Israel' summarizes and analyzes the archaeological continues to be from all recognized heart Bronze via Iron Age temples, sanctuaries, and open-air shrines to bare the ways that social, financial and political relationships determined—and have been formed by—forms of non secular association.

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Extra resources for Archaeology and the Religions of Canaan and Israel (ASOR Books 7)

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As we know from the ritual texts, jewelry and clothing were required to enact rituals for the dressing and moving of statues. Although clothing decomposes, fastenings and ornaments made of metals, bone, ivory or semi-precious stone might suggest the types of garments once used for dressing cultic participants and divine statues. In summary, the thirteenth century B . C . E . texts from Ugarit, particularly the ritual texts, provide a great deal of information about West Semitic religious practice.

5 See, inter alia, the works of A. Causse (Kimbrough 1978) and de Vaux (1964). 6 For a rebuttal of the doctrine of “survivals,” see Georgoudi 1989. She demonstrates that, contrary to accepted scholarly opinion, the neo-Greek kourbánia should not be viewed as a survival from ancient Greek sacrifice; rather, it should be understood within the context of Christian, and especially Orthodox, ideology. 7 See also Georgoudi 1989: 199. 8 For a discussion of Robertson Smith’s influence on Durkheim, see Beidelman 1974: 58-61, 67.

In the title of a ritual text however, dbh≥ also indicated a “sacral celebration” (Levine 1983: 473, n. 7). 6 It was almost always offered with årp, a burnt offering. 7 ªly referred to elevating something, possibly the statue of the god. Ånpt referred to offering a non-animal product, which was elevated for display to the deity (de Tarragon 1980: 59–65). These descriptive ritual texts also specified the types of animals sacrificed during religious ceremonies. Levine describes four systems of animal classification: by class, by class and sex, by class and species (or genus) and by class, species (or genus) and sex (Levine 1963: 109).

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