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Dissertations / Theses on the topic 'Greek religion'
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Pulleyn, Simon Paul. "Prayer in Greek religion." Thesis, University of Oxford, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.239396.
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Bur, Tatiana Claudine Danielle. "Mechanical Miracles: Automata in Ancient Greek Religion." Thesis, The University of Sydney, 2016. http://hdl.handle.net/2123/15398.
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What role did technologies of automation play in the ancient Greek religious experience? In this dissertation, I investigate the use of self-animated machines, known as automata, in their religious contexts. As no thorough examination of the topic has been undertaken to date, the thesis brings together the ancient evidence for the use of large automata in festival processions, as well as smaller gadgets set up in temples. Having gathered together the primary sources attesting to the phenomenon, I insist on the importance of moving beyond viewing these self-animated machines as mere illustrations of ancient mechanics. Instead, I investigate the subtleties behind the interaction of the spheres of mechanical ingenuity and religious spectacle in the ancient Greek world. I look at the ancient evidence in order to understand both the symbolic and aesthetic value of the machines, and how they might have been conceptualised by spectators given a disposition to interpret animation according to a certain framework. The study investigates the place that automata occupied more broadly in the ancient imagination in order to understand the role of mechanical ingenuity when it combines with religious occasion and religious space. We will see, above all, the way in which technologies of animation were used in religious contexts to provoke a particular type of ‘thaumastic’ awe in the ancient Greek viewer. The project’s originality lies in the way in which it intersects with a number of scholarly discourses: It takes part in the reassessment of the use and sophistication of technology in the ancient world, contributes to discussions on human-divine relations and, in particular, it introduces the novel element of human artifice (technē) in shaping ancient Greek religious experience.
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Chrysoloras, Nikolaos. "Religion and national identity in the Greek and Greek-Cypriot political cultures." Thesis, London School of Economics and Political Science (University of London), 2010. http://etheses.lse.ac.uk/3026/.
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This thesis investigates the reasons for the idiosyncratic politicization of religion and the Church in Greece and Cyprus, and seeks to account for the production, development and propagation of religious nationalism and the sacralisation of politics in these two countries. It is a study of the birth (1830- 1864), development, and contemporary mutation (1974-2000) of the 'Helleno- Christian' nationalist discourse, which reached its zenith, not in Greece, where it was born, but in Cyprus, immediately before and after independence (1950- 1974). The aim of the project is to explain the political processes whereby this ideology (Helleno-Christianism) attained a hegemonic status in the Greek and Greek-Cypriot political cultures, and to account for the present eminence of this prominent type of Greek nationalism. Hopefully, this thesis fulfils a threefold purpose: firstly, it covers importcint gaps in the relevant historiography on Greek and Greek-Cypriot nationalisms. This 'historical' task is carried out through the analysis of the important role of the Orthodox Church in the consolidation of Greek and Greek-Cypriot national identities. Secondly, this case study is used as a test ground for an alternative theoretical framework in the study of nationalism which may offer solutions to the practical and theoretical problems of the dominant modernist pciradigm. Thirdly, a comparative approach to the study of Greek nationalism in mainland Greece and in Cyprus is adopted- to my knowledge, for the first time- in the following pages. There are two main research questions to be answered by this project: Why and how religion in Greece and Cyprus has been politicized in such manner so that Orthodoxy and nationalism became so closely associated? And, what are the results of this politicization in terms of contemporary Church policy, and national identity awareness in contemporary Greece and Cyprus? In other words, the logic that will be underlying my argument is that in order to understand contemporary Greek nationalism, one has to look back at its formative period.
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Aston, Emma Meriel May. "Mixanthropoi : animal/human composite deities in Greek religion." Thesis, University of Exeter, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.438750.
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SWINFORD, KATHERINE M. "THE SEMI-FIXED NATURE OF GREEK DOMESTIC RELIGION." University of Cincinnati / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1155647034.
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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 Greek pantheon. Its main scholarly contribution and originality can be summarised as follows: (i) Hades is mainly an agricultural deity with a clear cult environment and has more in common with the world of the living than that of the dead; (ii) Hades influenced the representation of other male deities connected with earth: his main attribute, paradoxically the cornucopia or 'horn of plenty', appears for the first time in Greek art in the 6th century BC as exclusively his, and is later ascribed to other deities; (iii) Hades and Plouton were the same deity (Plouton - an Attic instantiation - spread throughout Greece with Attic literature and the Eleusinian cult of Demeter and Kore), sharing the same myths, and both, through the properties inscribed in their names (invisibility in Hades' and corn in Plouton's), referring to the earth; both names are products of the conceptualisation of the world of the dead; (iv) contrary to the prevailing scholarly view, the multiplicity of Hades' names is not exclusively the result of euphemism (which I propose to see rather as a by- product): the nomenclature is more complex and depends principally on cultic or mythological contexts and local tradition. My work not only reconstructs the repertoire of Greek ideas and opinions on Hades and the character of his cult, but also advocates a new understanding of the notion of Greek deity, as metonymy: Hades is representative of a wider class of deities who are concrete and abstract at the same time (like Gaia [the Earth], Uranos [the Sky], Okeanos [the Sea]): they denote a place, a god, a property of something, a form of matter.
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Armstrong, Edward John. "Religion and Disaster in Thucydides’ History." Thesis, The University of Sydney, 2019. http://hdl.handle.net/2123/20671.
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This thesis investigates Thucydides’ representation of Greek religion in his account of the Peloponnesian War. It demonstrates that Thucydides did not suppress the ‘religious war for the hearts and minds’ of the Greeks (Hornblower, 1992). In Thucydides, religion informs the outlook of the historical characters by shaping their perception of the world around beliefs about the gods, hope, and fortune, among other religious concepts. In disastrous moments, religious language and ideas are manifested in the speeches and actions of his characters as they make sense of their situation and respond to the threat or impact of military defeat. Thucydides uses a tragic model of writing history to guide his audience into emotive and reflective readings of his disaster narratives. By drawing on tragic themes that support the dramatic portrayal of life in Attic tragedy, Thucydides presents the ancient Greeks’ experience of daily life as it was informed by their religious outlook. Thucydides reveals that he conceptualised structures of religious understanding in a manner similarly displayed in tragedy, and while he seems to encourage some tragic resonance, his method is independent. The accounts of four disasters exemplify Thucydides’ use of a tragic model: the siege and trial of Plataea, the Athenians’ fortification of the sanctuary of Apollo at Delium, the Melian Dialogue, and the Sicilian Expedition. Through these disaster narratives, Thucydides displays the religious dimension of the war that greatly influenced the lives of those involved.
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Willey, Hannah Rose. "Law and religion in the archaic and classical Greek poleis." Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.607836.
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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 and explain a myth that falls primarily into each category. The second chapter discusses and illustrates Civic Religion and the third examines the three major Mystery Religions. The goal is to offer a basic understand of some of the myths, religious beliefs, and cult practices of the ancient Greeks.
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Martin, Kaitlyn Renay. "Religious Practices in Classical Thebes." Thesis, Virginia Tech, 2019. http://hdl.handle.net/10919/90890.
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My thesis uses Thebes as case study to focus on Theban religious practices during the Classical age (traditionally defined as between 510 BCE and 323 BCE). By narrowing my study to this geographical and chronological scope, my research aims to add to the traditional narrative of Theban history by focusing on religious history rather than the political or military. More particularly, by using both literature (Classical Greek tragedies) as well as material culture found in exceptional religious settings of the Thesmophoria and Kabeirion, I strive to delineate some of the religious practices taking place in the polis of Thebes during the Classical age. While the Theban tragedies provide a view of religion from a broader perspective, the material evidence of the festival of the Thesmophoria and the rites to the Kabeiroi provide a glimpse into the practices of Theban religion that lie outside the traditional, Olympian pantheon. I argue that studying Theban literature and votive offerings in tandem can provide a perspective at the micro-level of Greek religion that can be expanded in order to understand the religious landscape of ancient Greece on a much deeper and richer level.Master of Arts
My thesis focuses on Thebes, a city-state in Ancient Greece famous for being the setting of the tragic stories of Oedipus and his family. Many historians focus on this literary tradition or the ways in which Theban military exploits affected their position of power in the Greek world; however, I center my study on the religious landscape of this particular city-state between the years of 510 BCE and 323 BCE. My first chapter takes a step back, outlining the way in which religion is presented to an audience at this time through the plays Oedipus Rex, Antigone, and Seven Against Thebes. In the next two chapters, I turn to look at items housed in the Archaeological Museum of Thebes regarding two specific religious events that took place in and around ancient Thebes: The Thesmophoria and the initiation into the rites of the Kabeiroi. The material evidence that I survey in these two chapters provide a glimpse into the practices of Theban religion that lie outside the traditional practices and participants. I argue that studying these particular pieces of written and material evidence in combination with one another provides a perspective at the local level of Theban religion that can also be expanded in order to under the religious landscape of ancient Greece on a much deeper and richer level.
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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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Caliva, Kathryn M. "Prayer and Pragmatic Speech Acts in Greek Poetry." The Ohio State University, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=osu1542322753932214.
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Black, Elaine. "The Euripidean priestess : women with religious authority in the plays of Euripides." Thesis, University of Reading, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.343227.
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Dimopoulou, Ekaterina. "Human and divine responsibility in archaic Greek poetry." Thesis, University of Glasgow, 2001. http://theses.gla.ac.uk/3477/.
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The purpose of my thesis is to examine the relation between the human and the divine in the Homeric poems, and define thereupon the limits of human and divine responsibility. To this end I particularly focus on the Homeric concepts of fate and divine justice, as these are expressed mainly by the terms and . Nonetheless, since the Greek terms do not always coincide in their semantics with the respective terms of any modern language, it is regarded as necessary that the field of each term be defined prior to the examination of the concepts themselves. Similarly, issues such as morality and Homeric ethics have to be raised, since they form the basis upon which any discussion of Homeric thought can rely. The Iliad and the Odyssey employ the two basic ideas of fate and divine justice each in a discrete manner, and this requires that each poem be examined separately. A comparison between the two works, necessary for a more overall idea of the Homeric world and the Homeric compositions, is incorporated in the chapter on the Odyssey.
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Perselis, E. P. "A study of religious education in contemporary Greece and the attitudes towards christian orthodox religion of Greek pupils." Thesis, Lancaster University, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.379564.
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Shepherd, Gillian. "Death and religion in archaic Greek Sicily : a study in colonial relationships." Thesis, University of Cambridge, 1993. https://www.repository.cam.ac.uk/handle/1810/272571.
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Johnston, Alexandre Charles. "Time, alternation, and the failure of reason : Sophoclean tragedy and Archaic Greek thought." Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/29592.
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This thesis examines the place, influence, and deployment of archaic Greek thought in Sophocles’ extant tragedies, paying close attention to the ethical and theological content of the plays as well as to their dramatic and literary fabric. I use archaic thought as an umbrella term for a constellation of ideas on the human condition and the gods which is first attested, in Greece, in Homeric epic, but has a long and variegated existence in other contexts and after the archaic period. The thesis consists of six chapters, divided in two parts. The first part provides a general conceptual framework, which is then applied in the detailed readings of Sophocles constituting the second part. The first chapter examines some of the main texts of archaic Greek thought, and offers an interpretation of it as a coherent nexus of ideas gravitating around the core notions of human vulnerability, short-sightedness, and the principle of alternation. Using the examples of Homer’s Iliad and Solon’s Elegy to the Muses, I argue that the narrative structure of archaic poetry can be used to formulate and “perform” archaic ideas. The second chapter formulates the principal argument of the thesis: that archaic thought is central to the ethical and religious content of tragedy as well as to its dramatic and literary fabric, that is, to the form of tragedy as a complex artefact designed to be performed on stage. I explore possible models for the interaction between archaic thought and literature and tragedy, from Aristotle’s Poetics to recent interpretations of tragedy as a hybrid of other literary and intellectual forms. I then examine the ways in which archaic ideas are deployed and performed in tragedy, both in passages that are explicitly archaic in content and diction, and in the complex interactions of dramatic form and intellectual content. This general discussion is illustrated with preliminary readings of four Sophoclean plays: Ajax, Oedipus Tyrannus, Philoctetes, and Oedipus at Colonus. The third chapter contextualises the approach adopted in the thesis as a whole by exploring two interpretations of Sophocles in German Idealist thought: Solger’s reading of Ajax and Hölderlin’s reading of Oedipus Tyrannus. It argues that these analyses, albeit under anachronistic conceptual categories such as “the tragic”, seize on some of the fundamental questions of archaic and tragic ethics and theology: the relationship between the human and divine spheres, and the limits of language and human understanding. In Chapters 4, 5, and 6, I offer detailed readings of Trachiniae, Antigone, and Electra, three plays chosen to reflect the diversity of contexts in which archaic ideas exist in Sophocles. I argue that archaic thought is central to the intellectual and dramatic fabric of all three plays, even though the deployment and emphasis of archaic patterns and ideas differs from one tragedy to the next.
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Xu, Duo, and Duo Xu. "Hera and Her Sanctuaries." Thesis, The University of Arizona, 2017. http://hdl.handle.net/10150/624103.
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Hera is among the most puzzling figures in Greek religion who has not been discussed fully in terms of the relationship between her personalities in myths, literature and art and her sanctuaries. Scholars have attempted to discern reasons behind the dichotomy that she was represented as a jealous wife and she was at the same time worshipped solemnly. But, these explanations are limited only to speculative evidences. Also, scholars, working on Hera, tend to focus on only one aspect of the goddess, whether it is archaeology, philology or religion.
I propose to conduct a holistic analysis of Hera, from her depictions in literature, art and myths to her major sanctuaries in the Greek world. I aim to look at multiple evidences: textual, iconographical, archaeological evidences. In short, the dichotomy of Hera helps consolidate the formation and the rising of Greek poleis, and it also empowers and encourages ancient Greek women to go through life crises.
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Buck, P. Lorraine. "Second-century Greek Christian apologies addressed to emperors, their form and function." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0008/NQ28327.pdf.
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Griffitts, Troy Andrew. "Software for the collaborative editing of the Greek New Testament." Thesis, University of Birmingham, 2018. http://etheses.bham.ac.uk//id/eprint/8244/.
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This project was responsible for developing the Virtual Manuscript Room Collaborative Research Environment (VMR CRE), which offers a facility for the critical editing workflow from raw data collection, through processing, to publication, within an open and online collaborative framework for the Institut für Neutestamentliche Textforschung (INTF) and their global partners while editing the Editio Critica Maior (ECM)-- the paramount critical edition of the Greek New Testament which analyses over 5600 Greek witnesses and includes a comprehensive apparatus of chosen manuscripts, weighted by quotations and early translations. Additionally, this project produced the first digital edition of the ECM. This case study, transitioning the workflow at the INTF to an online collaborative research environment, seeks to convey successful methods and lessons learned through describing a professional software engineer’s foray into the world of academic digital humanities. It compares development roles and practices in the software industry with the academic environment and offers insights to how this software engineer found a software team therein, suggests how a fledgling online community can successfully achieve critical mass, provides an outsider’s perspective on what a digital critical scholarly edition might be, and hopes to offer useful software, datasets, and a thriving online community for manuscript researchers.
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Connelly, Coleman. "Contesting the Greek Past in Ninth-Century Baghdad." Thesis, Harvard University, 2016. http://nrs.harvard.edu/urn-3:HUL.InstRepos:33493255.
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From the eighth century through the tenth, the ‘Abbāsid capital of Baghdad witnessed the translation, in unprecedented numbers, of Greek philosophical, medical, and other scientific texts into Arabic, often via a Syriac intermediary. Muslim and sometimes Christian patrons from all sectors of ‘Abbāsid high society paid princely sums to small groups of Graeco-Arabic translators, most of whom were Syriac-speaking Christians. In this diverse ‘Abbāsid milieu, who could claim to own the Greek past? Who could claim to access it legitimately? Who were the Greeks for ‘Abbāsid intellectuals and how did the monumental effort to translate them make or fail to make the Greek past a part of the ‘Abbāsid present?
This dissertation is divided into three chapters, each investigating a distinct ninth-century approach to accessing the Greek past. Chapter 1 investigates ninth-century narratives attempting to explain how the Greek sciences came to flourish in ‘Abbāsid Mesopotamia. Against this backdrop, I shed new light on the polymath and patron of translation al-Kindī and his attempts to claim direct access to the Greeks via both an abstract teleology inspired by Aristotle and a concrete genealogy that connected his ancestral tribe of Kinda to the Greeks. In Chapter 2, I analyze other Muslim intellectuals, such as the litterateur al-Jāḥiẓ, who radically doubt the ability of Graeco-Arabic translators—the majority of whom, once again, were Christians—to provide such access to the Greek past. I argue that previous commentators on these critiques have missed their subtext, namely the Islamic concept of taḥrīf whereby Christians are held to have corrupted the Bible in order to transmit a distorted version of the prophetic past that contradicts God’s ultimate revelation, the Qur’ān. Finally, in Chapter 3, I investigate the attitudes toward translation and the Greek past of the Ḥunayn circle of Graeco-Arabic translators, who do in fact alter Greek cultural elements in the texts they translate, presenting an idealized version of the Greek past which both Christians and Muslims can claim.Classics
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Alroth, Brita. "Greek gods and figurines : aspects of the anthropomorphic dedications /." Uppsala : S. Academiae Ubsaliensis, 1989. http://catalogue.bnf.fr/ark:/12148/cb38916220v.
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Linebaugh, Troy M. "Shamanism and the Ancient Greek Mysteries: The Western Imaginings of the “Primitive Other”." Kent State University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=kent1512462129881859.
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Petropoulou, Maria-Zoe. "Animal sacrifice in Greek religion, Judaism and early Christianity in the period 100BC-AD200." Thesis, University of Oxford, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.408197.
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Quinlan, Stephen. "The propitiation of Pelops: An analysis of the cultic significance of the ancient Greek hero." Thesis, University of Ottawa (Canada), 1996. http://hdl.handle.net/10393/9813.
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Eisenfeld, Hanne Ellen. "Only Mostly Dead: Immortality and Related States in Pindar's Victory Odes." The Ohio State University, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=osu1402919442.
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Moss, Kelly Ann, and Kelly Ann Moss. "The Development and Diffusion of the Cult of Isis in the Hellenistic Period." Thesis, The University of Arizona, 2017. http://hdl.handle.net/10150/624095.
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During the 4th century BCE and the Hellenistic period (323 – 31 BCE), the cult of Isis increasingly appeared outside of Egypt throughout the Greek world. The widespread diffusion of her cult at this time occurred due to Alexander III of Macedon’s conquest of the Achaemenid Empire. His conquest of the eastern Mediterranean and Egypt led to the reorganization of the Greek world politically and economically. This reorganization influenced the religious atmosphere of the 4th century BCE and subsequent centuries for Greeks. Popular cults, like the mysteries of Demeter and Dionysus, often focused on the afterlife and individuals more than poleis. Isis fit the new religious atmosphere since she was a universal goddess with ties to the afterlife and daily life.
Under the Ptolemies, Isis became syncretized with Greek deities, such as Aphrodite and Demeter, which resulted in the increased likelihood of the reception of Isis's cult in Greek cities. Her Alexandrian cult emphasized sailing and healing through her connections with the Pharos and the healing cult of Serapis, her consort in the Ptolemaic Egyptian pantheon. Through a case study of sites with shrines dedicated to Isis in the Greek world, including Athens, Corinth, and Delos, it is evident that these sites had political and economic ties to Egypt and that her cult was often adapted at these sites based on the needs of the people at that location.
Previous scholarship regarding the cult of Isis has emphasized her role in Egypt during the Pharaonic period or her reception among the Greeks and Romans from the 3rd century BCE to the 4th century CE. There is little literature that emphasizes Isis's reception during the 4th century BCE and early Ptolemaic period when her cult was first appearing at Greek sites or that discusses the relationship between Isis’s cult and the political and economic factors of the Hellenistic period. This thesis attempts to examine the development of the cult of Isis in Egypt in order to trace the Hellenistic religious domain of Isis back to the potential origins during the Pharaonic and Macedonian periods in Egypt.
I argue that Isis's role as a protectress and establishment in Alexandria as a deity associated with sailors and navigation led to Isis’s reception in Greece first in ports, such as Piraeus, Corinth, and Delos. Furthermore, while sailing was important to the spread and reception of her cult during a period with increased economic activity, Isis gained popularity at these sites due to her vast patronages that increased the likelihood of her appeal to a variety of people and sites. The adaptability of her cult led to the widespread diffusion during the Hellenistic age, and the endurance of her cult into the Roman period. Her role as a seafaring protectress starting from the 4th century BCE indicates that there was a focus on economics and travel that resulted in a preoccupation with fortune and safety. Isis was a natural fit, as a protectress deity, for the religious landscape of the Hellenistic zeitgeist.
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Nell, Erin Ann. "Astronomical orientations and dimensions of Archaic and Classical Greek temples." Thesis, The University of Arizona, 2003. http://hdl.handle.net/10150/291618.
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Previously it has been assumed that the majority of Greek temples were oriented towards the eastern horizon, in the direction of sunrise. The author of this thesis conducted a GPS temple orientation survey of eight Greek Doric temples and concluded that these structures were actually oriented to the western, not eastern, horizon, in the direction of sunset. The following facts support this hypothesis: (1) of the eight temples surveyed, the western orientations of six were more precise than their eastern orientations, (2) in the Archaic and Classical periods of ancient Greece, architecturally aligning structures to the western horizon could have been accomplished with far greater ease and higher precision than to the eastern horizon, (3) literary evidence by Vitruvius supports this claim of western temple alignments, and (4) the lengths of each temple surveyed appear to have been determined via the same technique which oriented them to the sun on the western horizon.
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Parisinou, Eva. "The light of the gods : the role of light in archaic and classical Greek cult /." London : Duckworth, 2000. http://catalogue.bnf.fr/ark:/12148/cb37216077x.
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Megrelis, Marc. "Religion and cultural conservatism in Lycia : Xanthos and the Letoon." Thesis, University of Edinburgh, 2013. http://hdl.handle.net/1842/9583.
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In Lycia, Xanthos and its main sanctuary, the Letoon, have throughout centuries kept some very particular features which have survived intense cultural upheavals and influences both Persian and Greeks. The infrastructures and shape of the Letoon indicates that there is more to the sanctuary’s rituals and architecture than normalised Greek divinities and temples. Lycia, following the Persian invasion in the 540s, remained a remote region of the empire and benefited from an autonomous status. Nevertheless the outside contacts and cultural exchanges multiplied and intensified, especially with the Persian ruling class, but also with the Greeks who took an increasing part into the trade and artistic influence of Lycia. The most important city of the region, Xanthos was the focus of the Persian presence in Lycia but also at the spearhead of Hellenic influence in western Lycia. This underlying Greek presence became ever more pregnant under the rule of the last dynasts of Xanthos at the turn of the fourth century and under the rule of the Carian satraps under the power of whom Lycia was put in the 360s. The Hellenistic period only confirm the prior trend. To begin with, we are trying to define how the Persians had an impact on the Lycian culture and conclude that it was a great influential force but stayed somewhat limited to the higher classes of the Xanthian society. The parallel with the Greek influence is contrasting. The arrival of Greek trends was more insidious but also more widespread to the lower classes of society and lasted longer. We will conclude that none of those influences were imposed but rather chosen by the Xanthian society. We will continue by trying to understand how those cultural manifestations affected local religious beliefs. By exposing the successive evolutions of the Letoon and of the divinities residing here, we will see that the syncretic divinities of the Letoon kept a lot of their ancestral attributes and places of worship are keeping track with their sacred past. In this process we are trying to show that religion holds a peculiar place in a nation or a city’s culture. In this attempt we are concluding that religion is the most stable aspect of a local culture and is the recipient for the safeguard of a nation’s identity.
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Anagnostou, Emmanouil. "The Re-emergence of Religion in European Politics: The Greek Case of Church - State Relations and Religious Freedom in the Context of Education." Thesis, Malmö universitet, Fakulteten för kultur och samhälle (KS), 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-21701.
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Conducting research on the influence of religion on politics is nowadays a growing tendency as various authors seek to explore why and how the spiritual element affects the natural world of politics. The purpose of this study is to discuss the influence of the Christian religion on education in Europe. The exact research case is the Orthodox sphere and in particular the Greek state. The selection is not random. It has been observed that in the Orthodox part of Europe, the church - state relations are quite close to an extent that, especially in Greece, it makes many authors wonder whether such a relationship may be against the model of the liberal, European state. As an example of the church - state relationship, the study also extends to the human rights field where cases of religious freedom competence in the Greek, public school are reviewed. By applying a mix of case study and content analysis under the prism of liberalism, the thesis argues for a potential transition to a post-secular epoch in Europe
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Buchholz, Bridget Susan. "Body Language: The Limits of Communication between Mortals and Immortals in the Homeric Hymns." The Ohio State University, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=osu1259726394.
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Jim, Suk Fong. "Gifts to the Gods : Aparchai, Dekatai and related offerings in Archaic and Classical Greece." Thesis, University of Oxford, 2011. http://ora.ox.ac.uk/objects/uuid:46767d83-0b32-4ebd-8f26-457a785f2478.
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This study is about one of the most ubiquitous and yet little studied aspects of ancient Greek religion, the offering of so-called ‘first-fruits’ (aparchai) and tithes (dekatai) in Archaic and Classical Greece (c.700-300 B.C.). A widespread and traditional custom all over Greece and the Greek Mediterranean, the offering of ‘first-fruits’ and tithes entailed using a portion of the proceeds from a diversity of human activities (such as craft-work, fishing, trade, military expeditions) to present something to the gods. I look at the different kinds of aparchai and dekatai offered to the Greek gods by individuals and states under various circumstances, the various contexts in which the language and practice of making such offerings were used, the deployment of this religious custom in politics, and the transformation of a voluntary practice into a religious obligation. Ultimately, however, my major concern is with questions of religious psychology: why people should bring aparchai and dekatai to the gods, and what motivations and expectations they might have had. Because it was such a commonplace practice, the custom has been taken simply as a given in both ancient and modern scholarship; and no attempt has been made to explain its religious significance. By drawing on current anthropological studies of gift-giving, I argue that that aparchai and dekatai do not merely give to the gods, but give back to the gods some of the benefits granted by the divinities in the first place, reflecting first and foremost a sense of dependence on the divine. I suggest that the offering of aparchai and dekatai may be thought of as a means of settling men’s debts to, and thereby maintaining good relations with, the gods, who were considered the sources of both goods and evils. I challenge the emphasis, common in modern scholarship, on material returns as the central motive behind the act of bringing gifts to the gods. Instead I suggest that the study of gift-giving between humans and the divine should embrace the possibility that psychological feelings of dependence on and gratitude to the gods might also have been involved.
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Meister, Felix Johannes. "Momentary immortality : Greek praise poetry and the rhetoric of the extraordinary." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:2a2e9801-b29e-485f-bb1d-2eda190de8e1.
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This thesis takes as its starting point current views on the relationship between man and god in Archaic and Classical Greek literature, according to which mortality and immortality are primarily temporal concepts and, therefore, mutually exclusive. This thesis aims to show that this mutual exclusivity between mortality and immortality is emphasised only in certain poetic genres, while others, namely those centred on extraordinary achievements or exceptional moments in the life of a mortal, can reduce the temporal notion of immortality and emphasise instead the happiness, success, and undisturbed existence that characterise divine life. Here, the paradox of momentary immortality emerges as something attainable to mortals in the poetic representation of certain occasions. The chapters of this thesis pursue such notions of momentary immortality in the wedding ceremony, as presented through wedding songs, in celebrations for athletic victory, as presented through the epinician, and at certain stages of the tragic plot. In the chapter on the wedding song, the discussion focuses on explicit comparisons between the beauty of bride and bridegroom and that of heroes or gods, and between their happiness and divine bliss. The chapter on the epinician analyses the parallelism between the achievement of victory and the exploits of mythical heroes, and argues for a parallelism between the victory celebration and immortalisation. Finally, the chapter on tragedy examines how characters are perceived as godlike because of their beauty, success, or power, and discusses how these perceptions are exploited by the tragedians for certain effects. By examining features of a rhetoric of praise, this thesis is not concerned with the beliefs or expectations of the author, the recipient of praise, or the surrounding milieu. It rather intends to elucidate how moments conceived of as extraordinary are communicated in poetry.
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Apostolides, Anastasia. "Western ethnocentrism a comparison between African witchcraft and the Greek evil eye from a sociology of religion perspective /." Pretoria : [S.n.], 2007. http://upetd.up.ac.za/thesis/available/etd-09102008-151744/.
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Medeiros, Filho Félix Antônio de. "A concepção de alma/espírito na Pré-História: um estudo semântico do Nostrático." Universidade Federal da Paraíba, 2014. http://tede.biblioteca.ufpb.br:8080/handle/tede/4233.
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Nostratic is a hypothetical language infered by Holger Pedersen in the beginning of the 20th century. Since the hypothesis was set up in the scientific world, several generations of linguists have been trying to solve the problem it created. Ancestral language of Greek and Hebrew, the Nostratic indicates in its vocabulary a lifestyle forgotten lifestyle by both cultures, but though its marks did not disappear in their lexicon. Spoken in the Mesolithic, when the Early Stone Age was in transition to the Polished Stone Age, this language followed in its existence the change from a hunting and gathering economical culture to an agricultural and urbanized one. The study of the nostratic root *ʕ̱oṭ∇- breathe, blow allowed to perceive it as cognate for the Greek ἀηκóο blow, breath, air and the hebrew root √qṭr incense, scent , whereas in its sister languages, in both linguistic families, it has often meant soul, phantom, spirit, deity . The Greek, an example of the Eurasiatic Branch of the Nostratic Languages, more specifically the Indo-European, still keeps in its vocabulary some relation with the shamanic religion. On the other hand, the Hebrew, example of the Afrasiatic Branch, from the Semitic family, already suffered deep changes due to the advent of agriculture, which reached that people in more archaic periods than the indo-europeans. To illustrate this, there was a selection of the older literary texts in each language, which allowed us to analyse the most primitive reccurrence of this lexicon, for comparison. For this comparison, a semantic study was accomplished in order to check which elements of its semantics are more persistent and which are lost in the evolve of these languages, and thus it was possible to chart which archaic concepts for soul in the Nostratic religion are still present today.
O Nostrático é uma língua hipotética deduzida por Holger Pedersen no início do século XX. Desde que a hipótese foi levantada no mundo científico, várias gerações de linguistas vêm tentando resolver o problema que ela criou. Ancestral do Grego e do Hebraico, o Nostrático aponta em seu vocabulário para um modo de vida esquecido pelas duas culturas, mas cujas marcas não desapareceram de seu léxico. Falada no Mesolítico, quando a cultura da Pedra Lascada estava em transição para a Pedra Polida, essa língua acompanhou ainda em sua existência a transformação de uma economia de caça e coleta para uma agrícola e paulatinamente urbanizada. O estudo da raiz nostrática *ʕ̱oṭ∇- respiração, sopro permitiu perceber como cognatos o vocábulo grego ἀηκóο sopro, bafo, ar e a raiz hebraica √qṭr incenso, aroma , enquanto que em suas línguas irmãs, em ambas as famílias linguísticas, vinha frequentemente significando também alma, fantasma, espírito, divindade . O grego, representante do ramo Eurasiático das línguas nostráticas, mais especificamente o Indo-Europeu, ainda mantém em seu vocabulário alguma relação com a religião xamânica. Por outro lado, o hebraico, representante do Afrasiático, da família Semita, já sofreu profundas transformações devido ao advento da agricultura, que atingiu aquele povo em períodos mais arcaicos que entre os indo-europeus. Para ilustrar isso, fez-se a seleção dos textos literários mais antigos de cada língua, permitindo analisar a recorrência mais primitiva desse léxico e só então compará-los. Para essa comparação, vale-se de um estudo semântico que permite verificar quais elementos de sua semântica são mais persistentes e quais foram perdidos na evolução dessas línguas, assim sendo possível mapear que conceitos arcaicos para alma na religião nostrática ainda estão presentes na atualidade.
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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 lion-goddesses, Britomartis as a `Mistress of the Beasts', Leto as a goddess of the sacred palm, and Demeter as a mare-goddess. Reha seems to be partly Anatolian. Chapter Three is concerned with the goddess Athena and other avian daemons. We begin (Section A) by discussing the oriental origins of Athena's owl, snake, aegis and Gorgon, relying mainly upon the evidence of iconography. Then (Section B) we consider three epithets of Athena which seem very Semitic. Finally (Section C) we discuss the sirens, which are avian demonesses somewhat reminiscent of Athena's chthonian character. In Chapter Four we first analyse (Section A) as much of the character of the goddess Hekate as possible, in both iconography and literature. It is clear that Hekate is a very demonic goddess. Then (Section B) we discuss various theories concerning the origin of Hekate. The Anatolian theories in particular are unconvincing. The Semitic origin of Hekate is tested (Section C) with reference to the character and motifs of both E-S and W-S demons and demonesses. It is concluded that Hekate is an evolute of Lamashtu. Finally (Section D) other Greek chthonian daemons (e.g. Mormo, Empousa, Gello) are compared with both Hekate and Lamashtu. Some (e.g. Mormo, Empousa) are Greek daemons with Semitic motifs in their characters. We conclude that Lamia is another evolute of Lamashtu, and that Gello is derived from the Mesopotamian Gallu demon.
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Zamperini, Enrica. "Politica e corporeità sulla scena del teatro tragico: prospettive storico-religiose e antropologiche." Doctoral thesis, Università degli studi di Padova, 2017. http://hdl.handle.net/11577/3426332.
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The idea that there is an analogical relationship between the human body and the body of the polis and that the relationship takes the form of a city as a living organism, healthy or diseased, arises in the ancient Greek texts, both in the epic poems and in the lyric compositions. The focus of this research is on those tragedies in which the relationship between the hero’s diseased body and the body of the city corrupted by the stasis is more evident. In those tragic plays, the relationship is stressed by the analogy between stasis and nosos, between the civic strife and the disorder of the body, and it is expressed through a language common to politics and medicine. The analysis of some tragic heroes (Prometheus, Ajax, Heracles, Oedipus, Philoctetes and Orestes), conducted in a multidisciplinary perspective involving philological, historical, religious and anthropological features, has highlighted not only the linguistic intertwining of medical and political lexicon, but also the conceptual implications which result from that, without ignoring the historical, religious and anthropological features that the tragedy implies.L’idea che tra il corpo umano e la polis vi sia una relazione analogica che si esplica nell’immagine della città come corpo politico è presente nei primi testi greci antichi epici e lirici. Questa ricerca ha prestato particolare attenzione a quelle opere tragiche in cui tale rapporto si concretizza e dove l’analogia assume le forme del corpo malato dell’eroe tragico e del corpo della polis corrotto dalla stasis. Un intreccio tra dimensione politica e medicina reso visibile dall’uso di un lessico medico comune che si carica via via di significati e sensi diversi che concorrono a delineare la complessa figura dell’eroe tragico, la cui malattia (nosos), conseguenza di una colpa, si ripercuote sullo stato di salute dell’intera città. L’analisi degli eroi tragici (Prometeo, Aiace, Eracle, Edipo, Filottete e Oreste), condotta in una prospettiva pluridisciplinare, ha messo in rilievo non soltanto gli scambi linguistici tra lessico medico e lessico politico, ma anche le implicazioni concettuali che ne derivano, senza tralasciare gli aspetti di carattere antropologico e storico-religioso contenuti nel testo tragico.
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Hardiman, Craig I. "The nature of Hellenistic domestic sculpture in its cultural and spatial contexts." Connect to resource, 2005. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=osu1117560146.
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Privitera, Ludivine. "Le fait religieux dans les romans grecs : Un aperçu du paganisme à l’époque impériale ?" Thesis, Paris 4, 2015. http://www.theses.fr/2015PA040193.
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Cette étude s’attache à l’observation et l’analyse du fait religieux dans les romans grecs. Les romans de Chariton, Xénophon d’Éphèse, Longus, Achille Tatius et Héliodore forment un corpus étonnamment cohérent, au vu de la distance temporelle qui les sépare. Ils se refusent pourtant à toute tentative de généralisation en matière religieuse. Prenant le contre-pied des études symbolistes, ce travail présente un relevé exhaustif de la religion observable dans les romans. Sont ainsi étudiés les lieux de culte et leur personnel, ansi que les actes rituels effectués par les personnages. La mise en rapport des cultes romanesques avec l'archéologie et les conceptions religieuses des époques classique et impériale se révèle un moyen de prendre la mesure d’une reconstruction romanesque de la réalité, passée ou contemporaine. Le rapport de valeur établi dans les romans entre sacrifice et prière ainsi qu’entre cultes collectif et personnel permet d'apercevoir certains aspects de la religion propres à l'époque impériale. Mis en relation avec l'usage rhétorique et romanesque du fait religieux, il permet également de définir le projet de chacun des romanciers, en matière religieuse et politique, mais aussi esthétiqueThis thesis concentrates on the observation and analysis of places, people and acts of religion in Greek fiction. Charito, Xenophon Ephesius, Longus, Achilles Tatius and Heliodorus have produced suprisingly similar novels given that they were written at quite different times, although they still resist every attempt at religious generalisation. Traditionnal studies on the subject are symbolistic, on the contrary, here we will analyse the concrete aspects of religion, as they actually appear in these novels. So we will study the sacred places, the priests, and the rituals performed out by the novel's characters. The comparison of these fictionnal cults with archeological findings and religious conceptions from Imperial and Classical times will allow us to mesure the novelist's reconstruction of a reality, pertaining to their present or their past. The respective value given in these novels to sacrifice and prayer, to collective and individual cults shows some modern aspects of Greek religion in the Imperial era. If put in relation with the rhetorical and dramatic use of religion, this will also provide elements to define each novelist's religious, political but also esthetic project
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Stone, Peter J. "Ritual Dining, Drinking, and Dedication at Stymphalos: A Case Study in the Influence of “Popular” Culture on Religion." Cincinnati, Ohio : University of Cincinnati, 2007. http://www.ohiolink.edu/etd/view.cgi?acc%5Fnum=ucin1172850651.
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Thesis (M.A.)--University of Cincinnati, 2007.Title from electronic thesis title page (viewed Apr. 18, 2007). Includes abstract. Keywords: Greek sanctuaries; Ritual dining; Communal dining; Religion and society; Hellenistic ceramics; Stymphalos. Includes bibliographical references.
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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, focusing in particular on their temple in the Roman Forum. Using archaeological and literary evidence, I argue that this temple was a central stage for many of the pivotal events and speeches of the late Republic. Chapter Two examines the epiphanies of the Dioscuri, most commonly associated with battles and their aftermath, although later appearing to commemorate the deaths of prominent individuals such as Julius Caesar and Drusus the Elder. I examine how the epiphanic tradition of the Dioscuri changed over time and ask why it was these gods in particular who rode to aid Rome. Chapter Three turns to exploring the relationships Castor and Pollux were said to possess with groups in Roman society, in particular horsemen, boxers and sailors. I examine how these relationships were formed and publicised and how they benefitted both the mortals and the gods. Chapter Four explores how a different aspect of the Dioscuri became prominent in the imperial period: their fraternal harmony. Castor and Pollux were linked to and compared with pairs of potential imperial successors. I explore the purposes of this comparison and how apt it was for the different pairings. Throughout this thesis, I examine some of the most prominent aspects of the cult of the Dioscuri in Rome within the wider context of history, culture and politics, arguing that the cult was a fully integrated part of Roman society as a whole.
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WISE, SUSAN J. "CHILDBIRTH VOTIVES AND RITUALS IN ANCIENT GREECE." University of Cincinnati / OhioLINK, 2007. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1186592935.
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Olivetti, Paola. "Uses and interpretations of ritual terminology : goos, oimoge, threnos and linos in ancient Greek literature." Thesis, University of Birmingham, 2011. http://etheses.bham.ac.uk//id/eprint/3009/.
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The purpose of my thesis is to study the lament in ancient Greek culture, and to show how its ritual meaning is interpreted by literature. The terms goos, oimoge, threnos and linos not only indicate the presence of different ritual attitudes to death but also the existence of different interpretations for each of them. The goos and the oimoge mirror an archaic religiosity and consist of sinister utterances aimed at summoning ghosts, requesting for divine revenge, etc. Aeschylus introduces them as aischrologic acts as he implies the presence of a god or a daimon. Sophocles and Euripides use them as dysphemic elements and censure an approach to death which implies that gods are vindictive, deceitful and unjust. However, they also introduce an euphemic goos consisting in an expression of feelings. The threnos only appears in funerary contexts in Homer while is often introduced as dysphemic in drama. The linos-song is mentioned as a vintage-song in Homer, it appears as a lament and then as a song for some hero’s apotheosis or return to life in drama. The poetic use of these terms serves to understand how the social and political meaning of the ritual was understood and codified by literature.
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Ekroth, Gunnel. "The sacrificial rituals of Greek hero-cults in the Archaic to the early Hellenistic periods." Stockholm : Stockholm University, 1999. http://catalog.hathitrust.org/api/volumes/oclc/45235765.html.
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Dantas, Camilo de Jesus. "A religiosidade grega e a tragédia ática no jovem Nietzsche (1869-1875)." Pontifícia Universidade Católica de São Paulo, 2018. https://tede2.pucsp.br/handle/handle/21117.
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This final paper approaches the relation between Greek religiosity, and the Attica tragedy in the final stage of Friedrich Nietzsche’s thinking and it intends to explain the relevance of the religion within the Hellenic cultural development process. It intends, from Nietzsche’s writings during the years of 1869 to 1875, handled by interpreters, Hellenists and old Greek texts, to achieve a clearer comprehension as religion, from which soil the Greek art has come, in a special way the tragedy. It is, therefore, an investigation of how in the light of the young Nietzsche´s Philosophy would have been articulated religiosity and art in ancient Greece
A presente dissertação aborda a relação entre a religiosidade grega e a tragédia ática na fase inicial do pensamento de Friedrich Nietzsche, com a intenção de explicitar a relevância da religião dentro do processo de desenvolvimento cultural helênico. Pretende-se, a partir dos escritos de Nietzsche compreendidos entre os anos de 1869 a 1875, apoiados por intérpretes, helenistas e textos da Antiguidade grega, chegar a uma compreensão mais clara da religião como solo do qual floresceu a arte grega, em especial a tragédia. Trata-se, portanto, de uma investigação de como teria se articulado a religiosidade e a arte na Grécia Antiga à luz da filosofia do jovem Nietzsche
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Carvalho, Paulo. "Recherches sur les rituels d'Héroïsation dans le monde grec (de l'époque archaïque au IIIe s. ap. J. -C.)." Thesis, Lyon 2, 2013. http://www.theses.fr/2013LYO20056.
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Si les héros peuplant la mythologie grecque sont particulièrement connus, les héros historiques, eux, le sont beaucoup moins. Pourtant le phénomène dit d'héroïsation concerna de nombreux personnages. Cette étude propose de se pencher sur ces personnages à l'existence historique avérée, qui se virent reconnaître le statut de héros et qui accédant ainsi à la sphère divine bénéficièrent d'honneurs mais également de cultes. Cette étude se propose également de comprendre l'ensemble de ces rites en rapport avec les héros et l'héroïsation. Elle présente aussi l'évolution que connu ce phénomène pendant toute la période allant de l'époque archaïque au IIIe siècle ap. J. -C. mais également met en lumière les différences et les points communs entre les différentes régions et cités qui composèrent l'ensemble du monde grec. Cette étude tente également d'en apprendre plus sur l'identité de ces personnages qui pour nombre d'entre eux restent inconnus de la « grande Histoire ». Pourtant ces personnages méritent une attention toute particulière car leur étude éclaire singulièrement et permet une bien meilleure compréhension de la vie religieuse des Grecs de l'AntiquitéIf the heroes of Greek mythology are particularly well known historical figures themselves, are much less. Yet the phenomenon known as heroization concerned many characters. This study proposes to examine these characters for whom the historical existence is proven, and who had been assigned the status of heroes and thus accessing to the divine sphere benefited honors but also cults. This study also aims to understand all of these rites in connection with the hero and heroization. It also presents the evolution knew by this phenomenon during the period from the Archaic period to the third century AD. But also highlights the differences and similarities between the different regions and cities that composed the entire Greek world. This study also tries to learn more about the identity of these characters, who, for many of them remain unknown of the "great history." Yet these characters deserve special attention because their study singularly clarifies and provides a much better understanding of the religious life of the ancient Greeks
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Powell, Joshua McKay. "THE PERSONAL AND SOCIAL CONTEXT OF JUSTINIANIC RELIGIOUS POLICY PRIOR TO THE THREE CHAPTERS CONTROVERSY." UKnowledge, 2017. http://uknowledge.uky.edu/history_etds/48.
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The emperor Justinian's religious policy has sometimes been characterized as haphazard or incoherent. This dissertation examines religious policy in the Roman Empire from the accession of the emperor Justin to the inception of the Three Chapters controversy in the mid 540's AD. It considers the resolution of the Acacian Schism, Justinian's apparent ambivalence with regard to the Theopaschite formula, the attempt to court the anti-Chalcedonians in Constantinople in the period leading up to the Council of 536, and the relationship between the genesis of the Three Chapters and Second Origenist controversies.
Even during these seemingly disparate episodes, this dissertation argues that it is possible to account for the apparent incoherence of this period. To do so, we create an account which includes and appreciates the embeddedness of imperial policy within a social context with two key features. First, we must bear in mind the shifting interests and information available to the individual agents through and over whom the emperor hoped to project influence. Second, we must identify the shifting and hardening symbolic and social boundaries established through the interactions of these same, competing agents. These form the basis for in- and out-group categorization. The individual interests of individual people—whether Justinian, Vitalian, Dioscorus, Leontius, Eusebius, Theodore Askidas, or Pelagius—within complex networks must always be accounted for to give a complete picture. When this social context is accounted for, Justinian's approach appears as that of a rational actor, having incomplete information, with consistent policy goals, working within inconsistent constraints to achieve those goals.
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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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Tumblin, Jericha Brenn. "Paul in the Gentile Synagogue: The Areopagus Episode (Acts 17:16-34) in its Literary and Spatial Context." Ohio University Honors Tutorial College / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=ouhonors1556299519527043.
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