Relevant bibliographies by topics / God (Greek religion) Mythology

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  2. Dissertations / Theses
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Academic literature on the topic 'God (Greek religion) Mythology'

Author: Grafiati
Published: 4 June 2021
Last updated: 10 February 2022

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Journal articles on the topic "God (Greek religion) Mythology"

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Sørensen, Jørgen Podemann. "I begyndelsen var snavset: Snavs, råddenskab og anomisk adfærd som forløsende i traditionelle (’præ-axiale’) religioner." Religionsvidenskabeligt Tidsskrift, no. 69 (March 5, 2019): 30–44. http://dx.doi.org/10.7146/rt.v0i69.112741.

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English Abstract: This paper deals with dirt, anomic behaviour, death and decay as productive and redemptive means within four very different traditional religions: Shinto, ancient Egyptian religion, classical Indian religion and Greek religion. In all four contexts, the motif is somehow anchored in mythology and makes sense first and foremost in ritualization, i.e. as part of the symbolic accompaniment of ritual metamorphosis. As others have demonstrated, the motif makes equally good sense in so-called post-axial religions, in which redemption is much more a matter of an inner, subjective bre
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McTavish, John. "Myth, Gospel, and John Updike's centaur." Theology Today 59, no. 4 (2003): 596–606. http://dx.doi.org/10.1177/004057360305900406.

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The Centaur is one of John Updike's most gospel-imbued novels. However, the explicit symbolism, drawn mainly from Greek mythology, often poses a barrier. This article shows how the symbolism works in The Centaur, how Updike constantly charges his realistic stories with mythical overtones, and how no myth looms larger for the author than the Christian story of the God who literally became human in order to suffer with us and for us. George Caldwell, the hero of The Centaur, turns out to be not only an embodiment of the Greek god Chiron, but a modern-day image of the Christ who shelters the worl
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Mastrocinque, Attilio. "The Cilician God Sandas and the Greek Chimaera: Features of Near Eastern and Greek Mythology Concerning the Plague." Journal of Ancient Near Eastern Religions 7, no. 2 (2007): 197–217. http://dx.doi.org/10.1163/156921207783876413.

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AbstractA gem in the Museum of Castelvecchio (Verona) depicts the god Sandas of Tarsos with his terrible animal: the lion-goat. On the reverse side there is the inscription YOYO. The epigraphical and archaeological evidence from Anatolia, from Hittite to Hellenistic times, proves that Sandas was a underworld god protecting tombs and sending pestilences when angry. He was appeased by offerings to his terrible ministers, who were usually seven. Similarly Nergal or Erra (similar to Sandas) in Mesopotamia, and Sekhmet in Egypt had seven animal-headed terrible ministers, who were able to bring pest
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Sick, David. "Mit(h)ra(s) and the Myths of the Sun." Numen 51, no. 4 (2004): 432–67. http://dx.doi.org/10.1163/1568527042500140.

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AbstractThe extent of the connection between Indo-Iranian Mitra/Mithra and Roman Mithras has been vehemently debated for the last thirty years. One of the several problems in outlining the history of Mit(h)ra(s) has been the definition of the Iranian Mithra. In particular, the process by which he becomes a solar deity in the postAvestan period needs clarification. This study considers the history of Mithra with regard to solar mythology; it describes a set of myths from the traditions of two neighbors to Iran — Greece and India. In this set of myths, the Sun is the guardian of contracts and ca
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Maksimov, Vladimir I. "Old-Russian Stribog and his Ancient Greek Brother Astray." Russkaia Rech, no. 1 (February 2021): 57–63. http://dx.doi.org/10.31857/s013161170013904-3.

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The essay analyses the name of a pagan God of the Ancient Rus Stribog, who was mentioned in “The Russian Primary Chronicle” and “The Tale of the Igor’s Campaign” and its connection with the ancient Greek mythology. The article suggests that an old-Russian god Stribog is similar to the ancient Greek god Astray, the father of the famous gods of winds, Boreas — the god of cold northern wind, Zephyr — the god of warm western wind, Anemoi — the god of hot southern wind and Eurus — the god of unstable eastern or south-eastern wind, who are often associated with the winds they symbolize in Russian po
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Syamili, C., and R. V. Rekha. "Developing an ontology for Greek mythology." Electronic Library 36, no. 1 (2018): 119–32. http://dx.doi.org/10.1108/el-02-2017-0030.

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Purpose The purpose of this study is to illustrate the development of ontology for the heroes of the ancient Greek mythology and religion. At present, a number of ontologies exist in different domains. However, ontologies of epics and myths are comparatively very few. To be more specific, nobody has developed such ontology for Greek mythology. This paper describes the attempts at developing ontology for Greek mythology to fill this gap. Design/methodology/approach This paper follows a combination of different methodologies, which is assumed to be a more effective way of developing ontology for
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Unger, Matthew P. "Ode to a dying God: Debasement of Christian symbols in extreme metal." Metal Music Studies 5, no. 2 (2019): 243–62. http://dx.doi.org/10.1386/mms.5.2.243_1.

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That extreme metal has had a conflictual experience with religion is nothing new. However, extreme metal’s engagement with ‘God’ is much more complicated than mere mockery, disdain or satire. This article will explore, through a close analysis of Celtic Frost’s Monotheist, and Antediluvian’s Cervix of Hawaah and λόγος, the often sincere and thoughtful, yet critical, engagement with God and religion through a very particular voice that I see within the extreme metal ethos. This voice takes the form of deconstructing Christian mythology through the paradoxical aspects of the religious – where th
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Afrianti, Muflikhatun. "DEWI IZANAMI DAN DEWA IZANAGI DALAM AGAMA SHINTO JEPANG (STUDI SEMIOTIK DALAM FILM NORAGAMI ARAGOTO)." RELIGI JURNAL STUDI AGAMA-AGAMA 14, no. 2 (2019): 169. http://dx.doi.org/10.14421/rejusta.2018.1402-02.

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This study examines the mythology of Izanami Goddess and Izanagi God in Japanese Shinto religion and representations of Izanami Goddess and Izanagi God in the film Noragami Aragoto Adachitoka’s creation directed by Kotaro Tamura. This study is important because the story of Izanami Goddess and Izanagi God has never been adopted in modern scientific literature even though it has been listed in several anime in Japan. The research data was collected through documentation on the Kojiki and Nihonsoki books as well as capturing scenes of Noragami Aragoto films. Then analyzed using Christian Metz's
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Cristóbal, Ana Isabel Jiménez San. "At the Origins of Dionysus and Wine: Myths, Miracles, and Festivals." Archiv für Religionsgeschichte 21-22, no. 1 (2020): 387–409. http://dx.doi.org/10.1515/arege-2020-0020.

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AbstractFor the Greeks, the connection between Dionysus and wine is almost unanimous. The god diffuses wine-related know-how and its cultivation throughout the inhabited world. Certain myths place the birth and infancy of Dionysus in regions where wine plays a prominent role, either for its excellence, because wine-related wonders take place there, or because the existence of wine-springs is attested. The cause-and-effect relationship between the birth of Dionysus and the miraculous appearance of wine is used by some cities to support their claim to be his birthplace. In some cases, myths conc
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Bertman, Stephen. "Killing Time." KronoScope 1, no. 1 (2001): 15–27. http://dx.doi.org/10.1163/156852401760060900.

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AbstractThe ancient Greek god who symbolized time was Chronos, spelled with the letter chi, or "ch." Greek mythology also tells of another god named Kronos, spelled with a kappa, or "k." The similarity in the sound of gods' names paralleled a similarity in their natures: both were primordial deities, and both were all-devouring. Kronos, in particular, was said to have castrated his father to gain power and to have swallowed his children to retain it. Due to the electronic speed-up of contemporary life, Time (Chronos) is increasingly coming to resemble Kronos in its actions and effects. By dist
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Dissertations / Theses on the topic "God (Greek religion) Mythology"

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Goodwin, Grant. ""Why Persephone?" investigating the unique position of Persephone as a dying god(dess) offering hope for the afterlife." Thesis, Rhodes University, 2015. http://hdl.handle.net/10962/d1017896.

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Persephone’s myth is unique, as it was the central narrative of one of the most prominent ancient mystery religions, and remains one of the few (certainly the most prominent) ancient Greek myths to focus on the relationship of a mother and her daughter. This unique focus must have offered her worshippers something important that they perhaps could not find elsewhere, especially as a complex and elaborate cult grew around it, transforming the divine allegory of the changing seasons or the storage of the grain beneath the earth, into a narrative offering hope for a better place in the afterlife.
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Criado, Cecilia. "La teología de la Tebaida Estaciana el anti-virgilianismo de un clasicista /." Hildesheim : Georg Olms Verlag, 2000. http://catalog.hathitrust.org/api/volumes/oclc/43944306.html.

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Sailors, Cara Leigh. "The Function of Mythology and Religion in Ancient Greek Society." Digital Commons @ East Tennessee State University, 2007. https://dc.etsu.edu/etd/2110.

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The ancient Greeks are prime subjects of study for those wishing to understand the roles that religion and mythology play in a society and how the two interact with each other. This paper covers what I feel after my study of Greek mythology and religion are the eight functions of mythology: history, education, explanation - both of the natural world and the culture of each society, legality, genesis, what happens after death, and entertainment; as well as the two function of religion: civic and spiritual. In the first chapter, in order to show each of the mythological functions, I summarize an
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Clark, Isabelle. "Studies in Hera's relation to marriage in Greek mythology and religion." Thesis, University of Oxford, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.340116.

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Sekita, Karolina. "The figure of Hades/Plouton in Greek beliefs of the archaic and classical periods." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:010c9cbb-349f-4acb-a687-1fce01c62bc4.

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The main aim of this work is the presentation, characterisation and review of the image of the Greek underworld deity, Hades/Plouton in Greek beliefs of the Archaic and Classical periods, on the basis of comparison of the preserved literary and epigraphic testimonies with the remains of material culture, and the reconstruction of the most coherent possible image of the god, claimed by scholars to be of little importance to Greek beliefs and to have no cult. The present dissertation liberates the god from long-standing scholarly misconceptions and returns him to his proper place within the Gree
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Greenham, Ellen Jessica. "Vision and desire Jim Morrison's mythography beyond the death of God /." Connect to thesis, 2008. http://adt.ecu.edu.au/adt-public/adt-ECU2009.0003.html.

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Krause-Loner, Shawn Christopher. "Scar-Lip, Sky-Walker, and Mischief-Monger the norse god Loki as trickster /." Oxford, Ohio : Miami University, 2003. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1063416355.

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Thesis (M.A.)--Miami University, Dept. of Comparative Religion, 2003.<br>Title from first page of PDF document. Document formatted into pages; contains 72 p. Includes bibliographical references (p. 69-72).
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West, David Reid. "Some cults of Greek goddesses and female daemons of oriental origin : especially in relation to the mythology of goddesses and demons in the Semitic world." Thesis, University of Glasgow, 1990. http://theses.gla.ac.uk/1263/.

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In Chapter One we discuss the evidence for Mycenaean trade and colonisation in the Orient, and for oriental trade and colonisation in the Aegean and Greece. We begin with such subjects as archaeological artefacts, artistic motifs and styles of architecture, then consider the linguistic evidence, such as toponyms, personal names and the LA tablets. The evidence for contact is overwhelming. In Chapter Two we consider the evidence for Semitic motifs in the iconography, mythology and names of Greek goddesses connected with nature. Thus Semitic influence is clear in the case of Artemis and Rhea as
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Gartrell, Amber Clare Harriet. "Caesar's Castor : the cult of the Dioscuri in Rome from the mid-Republic to the early Principate." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:4e5313ca-ab1a-4621-8906-00fa6f573cc5.

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This thesis examines the development of the cult of the Dioscuri in Rome from the mid-Republic to the end of the Julio-Claudian dynasty. This was a period of great political and social upheaval and of religious change. Through a detailed examination of the cult of the Dioscuri, I trace how the cult developed and adapted in conjunction with religious, political and cultural changes within Roman society. I furthermore examine how the cult changed and explore the reasons why those changes occurred at that time and in that place. Chapter One surveys the two temples of Castor and Pollux in Rome, fo
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Dimou, Alexandra. "Korè-Perséphone en Attique : une divinité entre deux mondes." Thesis, Strasbourg, 2012. http://www.theses.fr/2012STRAC004.

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Le travail porte sur les aspects du mythe de Korè-Perséphone se référant à l’Attique, son culte et sa présence en dehors de la religion civique. La première partie examine le mythe de Korè et les étymologies du nom proposées par les Anciens. La deuxième partie porte sur les fêtes et les cultes d’Attique où Korè apparaît, seule ou aux côtés de Déméter : les Thesmophories, les Mystères d’Éleusis, les Petits Mystères d’Agra, les Skira et les Halôa, les cultes thesmophoriques et éleusiniens locaux, les sanctuaires et les emplacements sacrés relatifs à la déesse. La troisième partie est consacrée à
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Books on the topic "God (Greek religion) Mythology"

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O'Sullivan, Maureen. The Greek gods: An iconoclast's guide. Efstathidis Group, 1985.

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Religion & the gods. Franklin Watts, 1999.

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Hull, Robert. Religion & the gods. Sea to Sea Publications, 2006.

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New heroes in antiquity: From Achilles to Antinoos. Harvard University Press, 2010.

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Michael, Zuzanek, ed. Eos: Untersuchungen zum dios-Begriff 3. P. Lang, 2005.

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Alperowitz, Michael. Das Wirken und Walten der Götter im griechischen Roman. C. Winter, 1992.

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Gershenson, Daniel E. Apollo the Wolf-god. Institute for the Study of Man, 1991.

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Gershenson, Daniel E. Apollo the wolf-god. Institute for the Study of Man, 1991.

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Gods and goddesses of ancient Greece. Capstone Press, A Capstone imprint, 2015.

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Philippe, Borgeaud, and Pirenne-Delforge Vinciane, eds. Les dieux, le féminin, le pouvoir: Enquêtes d'un historien des religions. Labor et Fides, 2006.

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Book chapters on the topic "God (Greek religion) Mythology"

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Roberts, Ellie Mackin. "Hades as god and place." In Underworld Gods in Ancient Greek Religion. Routledge, 2020. http://dx.doi.org/10.4324/9781351273725-3.

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Herrmann, Fritz-Gregor. "Greek Religion and Philosophy: The God of the Philosopher." In A Companion to Greek Religion. Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470996911.ch26.

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Price, Simon. "Local Mythologies in the Greek East." In Coinage and Identity in the Roman Provinces. Oxford University Press, 2005. http://dx.doi.org/10.1093/oso/9780199265268.003.0014.

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The Overall Issue of this Chapter is the articulation of local identities within the broader context of the Greek and Roman world. The development of mythologies, that is, a shared sense of the past, is one of the key ways that this was achieved in the ancient world. Other people and places have done things differently. For example, in the Middle Ages struggles over the possession of the relics of saints was part of the jostling for ecclesiastical and political prominence. This chapter will focus on the High Empire, though it will look back to the Classical and Hellenistic periods. It aims to show the importance of joining up studies of Classical Greek religion with those of later periods. It aims also to illustrate the virtues of being aware of material of different types: not only texts, but also coins, sculpture, and buildings. One theme is that the sculpture and the coins be seen as ‘memory theatres’ in which communities represented to themselves and others images of their past and hence their identities. First, some remarks on the definition of ‘mythology’. Here, the word simply refers to stories about the gods and heroes. The term ‘histories’ would have been equally good, because there was and is a perfectly good case for seeing these stories as actual events, taking place in specific places and at specific times. Upholders of that view naturally believed in the possibility of a continuous narrative, from stories about the gods and heroes down to the present. Such a position was of course debatable and debated, from the fifth century onwards. So Diodorus, writing his Universal History, noted that earlier historians had excluded mythology on the grounds that it contained self-contradictions and confusions (so on evidential, not ontological grounds). He himself, however, proposed to include the deeds of gods and heroes, such as Dionysus and Heracles, who were benefactors of the human race. Such inclusiveness, however, remained controversial: Dionysius of Halicarnassus commended Thucydides’ exclusion of the mythical from his narrative, while noting that local historians did not live up to Thucydidean standards.
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Calame, Claude. "Greek Myth and Greek Religion." In The Cambridge Companion to Greek Mythology. Cambridge University Press, 2007. http://dx.doi.org/10.1017/ccol9780521845205.010.

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"Myths and mythology." In Religion in the Ancient Greek City. Cambridge University Press, 1992. http://dx.doi.org/10.1017/cbo9780511814457.014.

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"Poseidon as god of horses." In The Routledge Handbook of Greek Mythology. Routledge, 2003. http://dx.doi.org/10.4324/9780203446331-10.

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"16. What is a Greek god?" In Greek Myth and Religion. De Gruyter, 2019. http://dx.doi.org/10.1515/9783110449242-016.

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"Appendix 1. Seeking The Advice Of The God On Matters Of Cult." In On Greek Religion. Cornell University Press, 2019. http://dx.doi.org/10.7591/9780801461750-010.

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Juergensmeyer, Mark. "Can Religion Cure War?" In God at War. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190079178.003.0006.

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Since war and religion are similar conceptual entities—imagined views of alternative reality—the question this chapter explores is whether either will ever wither away or cease interacting with the other. This chapter begins with the case of the Moro movement in the Philippines and how peace began to descend upon the region in part by transforming images of warfare into peaceful struggle and reverting religious images into the traditional mythology of religious activity. There are several ways that religion can play a positive role in lessening the violence of war: by limiting war as the ethical idea of a just war suggests; by treating war metaphorically, as in the war on poverty; or in the symbolic displacement of violence that war images provide. More likely images of war and religion will persist in our culture and in personal imaginations. As long as we understand that these are imagined constructs and contain them within our own imagination, and make a clear distinction between the mundane worlds and the alternatives, we will be able to abide the continuation of these two creative though potentially destructive ways of perceiving the world.
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Juergensmeyer, Mark. "The Marriage of War and Religion." In God at War. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190079178.003.0005.

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Since war and religion are both alternative realities, this chapter explores the relationship between the two. The chapter begins with an account of identical twin German brothers who both joined ISIS and were soon killed in suicide attacks. Were they motivated by religion or the lure of war? This chapter considers three options. One is that war encompasses religion by imagining that God is on the side of the militants engaged in it. A second is that religion encompasses war, usually in a metaphoric way through religious mythology and images. (One possibility that is dismissed is that religion automatically leads to war, since there is no evidence that that is the case). The third possibility—perhaps most likely in the case of the German twins—is that religion and war are combined in “cosmic war.” Religious militant movements such as the Islamic State combine an apocalyptic notion of religion with militant engagement; in ISIS war is religion and religion is war.
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Conference papers on the topic "God (Greek religion) Mythology"

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Crommelin, Gulian A. K. "The NEREUS Installation — The Nuclear Part (HTR)." In ASME 1999 International Gas Turbine and Aeroengine Congress and Exhibition. American Society of Mechanical Engineers, 1999. http://dx.doi.org/10.1115/99-gt-088.

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The paper highlights on-going studies and design efforts by a team of several specialists in aspects related to a type of power generation installation, which consists of a directly coupled closed-cycle gas turbines (the Light Water Reactors have a double loupe energy transfer system coupled by a heat exchanger) to an inherently safe nuclear heat source. In particular the NEREUS installation will be discussed. NEREUS is the God for shipping in Greek mythology, but in this case it stands for: a Naturally safe, Efficient, Reactor, Easy to operate, Ultimately simple and Small. This describes very
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