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Relevant bibliographies by topics / Ancient Syrian Religion

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Academic literature on the topic 'Ancient Syrian Religion'

Author: Grafiati

Published: 5 June 2025

Last updated: 2 August 2025

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Journal articles on the topic "Ancient Syrian Religion"

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Calder, Mark D. "Syrian Identity in Bethlehem: From Ethnoreligion to Ecclesiology." Iran and the Caucasus 20, no. 3-4 (2016): 297–323. http://dx.doi.org/10.1163/1573384x-20160304.

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At first sight, the Syriac Orthodox community in Bethlehem appears to be well-described as “ethno-religious”: while many Palestinian siryān emphasise their connection to an ancient Aramean ethnos, this identification also usually entails some relationship to the Syriac Orthodox Church. However, “religion” (ethno or otherwise) is arguably too overburdened a category to tell us much about how being siryāni in Bethlehem compares to being something else. I propose, instead, that thinking of Syrian self-articulation as a kind of ecclesiology, a tradition of incarnating a body (specifically Christ’s

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Postgate, J. N., and D. E. Fleming. "The Installation of Baal's High Priestess at Emar. A Window on Ancient Syrian Religion." Vetus Testamentum 43, no. 2 (1993): 285. http://dx.doi.org/10.2307/1519374.

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Whitt, William D., and Daniel E. Fleming. "The Installation of Baal's High Priestess at Emar: A Window on Ancient Syrian Religion." Journal of the American Oriental Society 115, no. 1 (1995): 129. http://dx.doi.org/10.2307/605330.

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Beckman, Gary. "The Installation of Baal's High Priestess at Emar. A Window on Ancient Syrian Religion. Daniel E. Fleming." Bulletin of the American Schools of Oriental Research 293 (February 1994): 87–88. http://dx.doi.org/10.2307/1357283.

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Županov, Ines G. "Antiquissima Christianità: Indian Religion or Idolatry?" Journal of Early Modern History 24, no. 6 (2020): 471–98. http://dx.doi.org/10.1163/15700658-12342653.

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Abstract The Jesuit mission among the “ancient Christians” on the Malabar coast in today’s Kerala was one of the watershed moments—as I argued a decade ago—in their global expansion in Asia in the sixteenth century, and a prelude to the method of accommodation as it had been theorized and practiced in Asia. In this article I want to emphasize the invocation of comparisons with and the use of Mediterranean antiquity in crafting the identities, memory, and history of Indian Christianity. Jesuit ethnographic descriptions concerning the liturgy, rites, and customs of māppila nasrānikkal, also know

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Kunjumon, Satheesh K. P. "AN INVESTIGATION OF CHRISTIAN MISSION APPROACHES IN THE CONTEXT OF RELIGIOUS PLURALISM IN INDIA IN THE 20THCENTURY." Biblical Studies Journal 06, no. 03 (2024): 18–34. http://dx.doi.org/10.54513/bsj.2024.6303.

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This paper investigates the historical development of Christian mission approaches in response to religious pluralism in India during the 20th century. It highlights the theological challenges posed by the coexistence of diverse religious beliefs and practices, where no single religion is viewed as having a monopoly on absolute truth. The analysis traces the failure of major missionary engagements—Syrian Orthodoxy in the 3rd century, Roman Catholicism in the 17th century, and Protestant missions in the 19th century—to engage India’s religious pluralism effectively. Through an exploration of th

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Sazonov, Vladimir, and Joanna Töyräänvuori. "Jumalad sõjas: jumalik toetus ja sõdade teoloogiline õigustamine muistses Anatoolias ja Põhja-Süürias." Mäetagused 82 (April 2022): 147–74. http://dx.doi.org/10.7592/mt2022.82.sazonov_toyraanvuori.

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As we can see, divine support, divine intervention, and an ideology of (divine) warfare developed in the Hittite world throughout the whole of Hittite history and became better formulated and more complex with the passing of time, reaching their apex during the New Kingdom Period. If we can observe barely any divine support for Anitta’s deeds in the Text of Anitta, then Ḫattušili I, who ruled 100 years later, already elaborated this phenomenon more explicitly and referred to gods in support of his aggressive politics and military actions (The Annals of Ḫattušili I). The phenomenon of divine su

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Xella, Paolo. "ASPECTS DU "SACERDOCE" EN SYRIE ANCIENNE: REMARQUES METHODOLOGIQUES ET EXAMEN D'UN CAS PARTICULIER." Numen 49, no. 4 (2002): 406–26. http://dx.doi.org/10.1163/156852702760559714.

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AbstractA historico-religious study focusing on "priesthood" and "priest" has to face many difficulties, in terms of terminology and of content. On the one hand, it is methodologically incorrect to link "priesthood" to debated modern concepts such as "religion" or "cult" which, like the former, need to be (even conventionally) defined each time for every particular culture, and not to be assumed as universal keys of historical understanding. On the other hand, previous studies on the topic - where the aim has been to determine latent forms and/or particular manifestations of "priesthood" in ot

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Weltecke, Dorothea. "Michael the Syrian and Syriac Orthodox Identity." Church History and Religious Culture 89, no. 1 (2009): 115–25. http://dx.doi.org/10.1163/187124109x408023.

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AbstractThis paper discusses the concept of Syriac Orthodox identity in the chronicle by Michael the Great as it is expressed in terms for the self-designation (like mhaymnē, Suryōyē) and in the structure of the narrative. The heritage of the ancient Near East, based on the ethnical and historical conception of the Arameans (including the Chaldeans and the Ōturōyē as well as the Ōrōmōyē) since the times of the ancient empires was a very important element of the identity. Just as important to him was the historical legitimacy of the Orthodox Church as a group excluding other Aramaic-speaking Ch

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Stetkevych, Suzanne Pinckney. "Labīd, ʿAbīd, and Lubad: Lexical Excavation and the Reclamation of the Poetic Past in al-Maʿarrī’s Luzūmiyyāt". Journal of Arabic Literature 51, № 3-4 (2020): 238–72. http://dx.doi.org/10.1163/1570064x-12341408.

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Abstract The blind Syrian poet, man of letters and scholar, Abū al-ʿAlāʾ al-Maʿarrī (363 H/973 CE-449 H/1057 CE) is the author of two celebrated diwans. The second of these, his controversial double-rhymed and alphabetized, Luzūm Mā Lā Yalzam (Requiring What is Not Obligatory), known simply as Al-Luzūmiyyāt (The Compulsories), features his uninhibited, often highly ironic and usually pessimistic, religious, and ‘philosophical’ ideas along with mordant criticism of politics, religion, and humanity in general. In his introduction, he abjures the corrupt and worldly qaṣīdah poetry of his otherwis

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Dissertations / Theses on the topic "Ancient Syrian Religion"

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Dirven, Lucinda. "The Palmyrenes in Dura-Europos : a study of religious interaction in Roman Syria /." Leiden : [s.n.], 1999. http://catalogue.bnf.fr/ark:/12148/cb371882041.

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Khaddour, Lina. "Le culte rendu aux dieux à Ougarit dans son contexte syrien." Thesis, Paris 4, 2013. http://www.theses.fr/2013PA040209.

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Ce travail est consacré au culte rendu aux dieux à Ougarit dans son contexte syrien. Le but est d’avoir recours à toutes les sources archéologiques, iconographiques, archéozoologiques et épigraphiques pour appréhender les cultes qui étaient rendus aux dieux à Ougarit. Pour saisir la spécificité des cultes pratiqués à Ougarit, mais aussi leur ressemblance avec ceux de la même zone culturelle, je me suis proposé d’établir une comparaison avec d’autres cultes, par exemple ceux qui étaient pratiqués dans la région du nord de la Syrie à l’âge du Bronze moyen Alalaḫ, Qatna, Mari, Terqa, Tuttul, Ekal

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Duchateau, Marie-Emmanuelle. "La personnalité et l'identité des divinités polythéistes d'Europos-Doura des successeurs d'Alexandre à l'attaque Sassanide (~301 av. N. È-256 de N. È. )." Paris 1, 2009. http://www.theses.fr/2009PA010648.

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Cette thèse porte sur l'étude de l'évolution de la personnalité et de l'identité des divinités polythéistes d'Europos-Doura, depuis sa création vers 300 av. N. è. , a sa chute, en 256 de n. E. , à la lumière du renouvellement des données archéologiques actuelles. Nous disposons pour cela d'une petite centaine d''inscriptions grecques et sémitiques, de sculptures et de peintures majoritairement d'époque romaine. Notre démarche est comparatiste et philologique, permettant de réévaluer les différentes origines des divinités et leur personnalité propre à Europos-Doura, seule cité de cette époque -

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Rigolio, Alberto. "Beyond schools and monasteries : literate education in Late Roman Syria (350-450 AD)." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:85ff7460-1425-418e-8718-652473a371e6.

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The subject of the present work is the provision of higher literate education in late Roman Syria (c. 350 - c. 450). The difference that Christianity made to literate education has always been in danger of being explained with the introduction and the development of a new kind of instruction provided in monasteries. A rigid dichotomy between secular schools and Christian monasteries, however, finds limited validation in our sources for literate education. While early Christian literature often presented monasteries as providers of education, documentary evidence offers a more blurred picture.

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Couturaud, Barbara. "Mise en scène du pouvoir au Proche-Orient au IIIe millénaire : étude iconographique du matériel d'incrustation en coquille de Mari." Phd thesis, Université de Versailles-Saint Quentin en Yvelines, 2013. http://tel.archives-ouvertes.fr/tel-00844093.

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Le IIIe millénaire au Proche-Orient voit l'essor d'une riche production d'objets ornés d'images. Cette production matérielle est propre à une période durant laquelle la société mute et crée des objets et des images susceptibles de suggérer et de véhiculer les principes mêmes qui la définissent. Elles mettent en scène des individus à travers la figuration de thèmes récurrents, principalement centrés sur la victoire militaire et les cérémonies sociales et religieuses. Une des formes de cette production visuelle est incarnée par les panneaux figuratifs, constitués de bois, incrustés de pièces en

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Couronné, Mathilde. "Les sanctuaires polythéistes d’Europos-Doura : recueil de données et pistes de réflexion." Thesis, Paris 4, 2011. http://www.theses.fr/2011PA040103.

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Dix-neuf édifices cultuels ont été mis au jour dans la ville grecque d’Europos-Doura (Syrie). L’étude est consacrée aux treize sanctuaires polythéistes bâtis avant l’occupation romaine de la ville (165-256 ap. J.-C). Elle est composée d’un catalogue et d’une synthèse. Le catalogue met à jour les informations concernant ces sanctuaires, en comparant les publications souvent lacunaires ou superficielles déjà disponibles et les nouvelles observations de terrain réalisées dans le cadre de la Mission Franco-Syrienne d’Europos-Doura (MFSED). La synthèse, divisée en quatre parties, permet quant à ell

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Smith, Kyle Richard. "The Persian Persecution: Martyrdom, Politics, and Religious Identity in Late Ancient Syriac Christianity." Diss., 2011. http://hdl.handle.net/10161/3844.

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<p>According to the Syriac <italic>Acts of the Persian Martyrs</italic>, the Sasanian king Shapur II began persecuting Christians in Persia soon after Constantine's death in 337 CE. Previous studies of the <italic>Acts</italic> (and related material) set Shapur's persecution within the context of Constantine's support for Christianity in the Roman Empire. Religious allegiances are said to have been further amplified during the Roman-Persian war over Rome's Mesopotamian provinces that followed Constantine's death. According to most interpretations, by the mid-fourth century <italic>Christianita

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Válek, František. "Cizí vlivy v náboženství starověké Sýrie." Master's thesis, 2019. http://www.nusl.cz/ntk/nusl-404626.

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This thesis aims to map non-Semitic influences in the religion and culture of the Late Bronze Age Syria. During the Late Bronze Age, Syria was divided into many local kingdoms which were most of the time subdued to the great empires of the ancient Near East (Mitanni and Ḫatti) and Egypt. Influences from these cultural areas are the most noticeable. Trade across the Mediterranean brought many cultural influences, too. These are mostly observable in art. The thesis is centred around case studies from Ugarit, Amurru, Byblos, Karkemiš, Alalaḫ, Ḫalāb, Emar, Tunip and Qaṭna. Each case study shows pe

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Books on the topic "Ancient Syrian Religion"

1

Fleming, Daniel E. The installation of Baal's high priestess at Emar: A window on ancient Syrian religion. Scholars Press, 1992.

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Frayne, Douglas. A handbook of gods and goddesses of the ancient Near East: Three thousand deities of Anatolia, Syria, Israel, Sumer, Babylonia, Assyria, and Elam. CDL Press, 2015.

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Regalzi, Giuseppe, ed. Mutuare, interpretare, tradurre: storie di culture a confronto: Atti del 2º Incontro «Orientalisti» (Roma, 11-13 dicembre 2002). Università degli studi «La Sapienza», 2006.

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Iain, Gardner, ed. Kellis literary texts. Oxbow Books, 1996.

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Fleming, Daniel Ε. The Installation of Baal's High Priestess at Emar: A Window on Ancient Syrian Religion. 1992.

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Syrian Influences in the Roman Empire to AD 300. Taylor & Francis Group, 2017.

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Grainger, John D. Syrian Influences in the Roman Empire to AD 300. Taylor & Francis Group, 2017.

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Grainger, John D. Syrian Influences in the Roman Empire to AD 300. Taylor & Francis Group, 2017.

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Grainger, John D. Syrian Influences in the Roman Empire to AD 300. Taylor & Francis Group, 2017.

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Syrian Influences in the Roman Empire to Ad 300. Taylor & Francis Group, 2020.

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Book chapters on the topic "Ancient Syrian Religion"

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López-Ruiz, Carolina. "Egyptian Herakles and Syrian Aphrodite?" In Magic and Religion in the Ancient Mediterranean World. Routledge, 2023. http://dx.doi.org/10.4324/b23088-14.

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Fleming, Daniel E. "The Integration of Household and Community Religion in Ancient Syria." In Household and Family Religion in Antiquity. Blackwell Publishing Ltd., 2009. http://dx.doi.org/10.1002/9781444302974.ch4.

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Steitler, Charles. "Solar and Chthonic Deities in Ancient Anatolia: The Evolution of the Chthonic Solar Deity in Hittite Religion." In Theonyms, Panthea and Syncretisms in Hittite Anatolia and Northern Syria. Firenze University Press, 2023. http://dx.doi.org/10.36253/979-12-215-0109-4.15.

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The “Sun-goddess of the earth” and the less clearly defined category of “chthonic solar deities” of Hittite religion have been the objects of various studies in recent years. This paper aims to examine the significance of these categories of deities within the Hittite festival texts. Although the Sun-goddess of the earth achieves some prominence in local cult contexts, such as at Zippalanda and Nerik, she otherwise remains a marginal deity. This contrasts with her general significance in Hittite magical rituals. The chthonic solar deities represent a less tangible deity type that is associated

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Gilan, Amir. "Religious Convergence in Hittite Anatolia: The Case of Kizzuwatna." In Religious Convergence in the Ancient Mediterranean. Lockwood Press, 2019. http://dx.doi.org/10.5913/2019167.ch09.

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Hittite “religion” is often described as the dynamic product of a long-term trans- culturation process, as “Culture in the Making.” According to this view, Hittite “religion” seems to have integrated throughout its history a variety of elements—Hittite, Hattian, Lu- wian, Palaic, Hurrian, North Syrian, Kizzuwatnean, and Mesopotamian—producing each time a unique constellation. Perhaps the best-documented change in Hittite “religion” oc- curred with the rise of the New Hittite kingdom in the middle of the fifteenth century BCE. In this period, new religious traditions, mostly Hurrian-tinged, ori

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"Inscription of Ezana." In Schlager Anthology of the Ancient World. Schlager Group Inc., 2024. https://doi.org/10.3735/9781961844193.book-part-011.

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Between 330 and 356 CE, King Ezana ruled the African Kingdom of Axum, a powerful state located in contemporary Ethiopia and the predecessor kingdom of modern-day Ethiopia. Little known today, he is still one of the best-documented rulers of Axum and is notable as the country’s first king to embrace Christianity and make it the official religion of the kingdom. Ezana’s faith was likely influenced by the teachings of his slave-teacher, the Syrian Christian Frumentius, who later became head of the Ethiopian Orthodox Church.

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Mitchell, Peter. "The Ancient Near East." In The Donkey in Human History. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198749233.003.0010.

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The donkey was domesticated from the African wild ass in Northeast Africa some 7–6,000 years ago. This chapter looks at what happened when donkeys turned right and exited Africa into Asia. Though tracking their movement as far as India and China, its principal focus lies in the Ancient Near East, the region stretching from Israel north to Turkey and eastward into Iraq and Iran that is often termed the ‘Fertile Crescent’. Within this vast area, donkeys were used in daily life, including the agricultural cycle, just as they were in Egypt. But like there they also acquired other, more specialized

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"Who are the kings of east and west in Ber 7a?: Roman religion, syrian gods and zoroastrianism in the babylonian Talmud." In Studies in Josephus and the Varieties of Ancient Judaism. BRILL, 2007. http://dx.doi.org/10.1163/ej.9789004153899.i-312.19.

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"Preliminary Material." In The Installation of Baal's High Priestess at Emar: A Window on Ancient Syrian Religion. BRILL, 1992. http://dx.doi.org/10.1163/9789004369658_001.

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"Introduction." In The Installation of Baal's High Priestess at Emar: A Window on Ancient Syrian Religion. BRILL, 1992. http://dx.doi.org/10.1163/9789004369658_002.

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"Text, Notes, and Translation." In The Installation of Baal's High Priestess at Emar: A Window on Ancient Syrian Religion. BRILL, 1992. http://dx.doi.org/10.1163/9789004369658_003.

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