Journal articles: 'Greek religion'

1

Rexine, John E., Walter Burkert, and John Raffan. "Greek Religion." Classical World 80, no. 1 (1986): 58. http://dx.doi.org/10.2307/4349988.

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Grimaldi, William M. A., Walter Burkert, and John Raffan. "Greek Religion." Review of Religious Research 28, no. 1 (September 1986): 95. http://dx.doi.org/10.2307/3511345.

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Stafford, Emma. "Greek religion." Journal of Hellenic Studies 127 (November 2007): 150–53. http://dx.doi.org/10.1017/s0075426900001683.

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Dillon, Matthew P. J. "Introducing Greek Religion." Classical Review 55, no. 2 (October 2005): 502–3. http://dx.doi.org/10.1093/clrevj/bni277.

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Brodd, Jeffrey. "Theorizing the Demise of Greek and Roman Religions." Religion and Theology 29, no. 1-2 (August 9, 2022): 87–98. http://dx.doi.org/10.1163/15743012-bja10034.

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Abstract Analyzing the demise of religions is rendered considerably more difficult when lack of sufficient evidence causes gaps in historical understanding of the progressions of religions from being clearly alive to apparently no longer existing – an acute problem with regard to most Greek and Roman religions. Drawing on the Ghost Dance religion as a parallel case and presenting by way of example considerations regarding emperor Julian’s attempt to rebuild the Jerusalem temple, this article explores the common challenges of dearth of evidence, the need to argue from silence, and a ‘religion’ as category prone to (at least) the complication of transmutation.

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Dietrich, Bernard C., and Gedaliahu G. Stroumsa. "Tradition in Greek Religion." Numen 34, no. 2 (December 1987): 283. http://dx.doi.org/10.2307/3270090.

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Properzio, Paul, and Bernard C. Dietrich. "Tradition in Greek Religion." Classical World 82, no. 1 (1988): 57. http://dx.doi.org/10.2307/4350279.

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Langdon, Merle K. "Mountains in Greek Religion." Classical World 93, no. 5 (2000): 461. http://dx.doi.org/10.2307/4352439.

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Mikalson, Jon D., and B. C. Dietrich. "Tradition in Greek Religion." American Journal of Philology 109, no. 2 (1988): 280. http://dx.doi.org/10.2307/294594.

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10

Phillips,, C. Robert. "Greek Religion. Jan Bremmer." Classical Philology 91, no. 3 (July 1996): 281–86. http://dx.doi.org/10.1086/367519.

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Peels‑Matthey, Saskia. "Inner Purity & Pollution in Greek Religion. Volume 1: Early Greek Religion." Kernos, no. 31 (December 1, 2018): 299–302. http://dx.doi.org/10.4000/kernos.2778.

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Vlassopoulos, Kostas. "Greek History." Greece and Rome 61, no. 2 (September 12, 2014): 272–77. http://dx.doi.org/10.1017/s0017383514000114.

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Two important recent books re-examine long-standing orthodoxies which have come under fire in recent decades. Julia Kindt challenges the orthodox model of Greek religion which has put thepolisas its central organizing principle, as manifested in the work of Christianne Sourvinou-Inwood and the Paris school. The book combines methodological and theoretical discussion with a series of case studies ranging from the Archaic period to the Second Sophistic. Kindt does not deny the value of thepolis-centred model for major aspects of Greek religious life; rather, her main disagreement is that it creates simplistic polarities and leaves aside or treats as exceptions many important aspects of Greek religion. While thepolismodel sees religion as embedded in the structures of thepolis, Kindt argues persuasively for the need to conceptualize Greek religion as a series of interrelated but distinct layers. She rightly stresses the autonomy of religion as a symbolic and figural system; and she emphasizes the significance of personal experience and agency and the ways in which practices such as magic illustrate the multiple links between personal experience and agency and the religious community of thepolis. Finally, of particular significance is her challenge to the standard polarity of local versus Panhellenic and the need to adopt a wider spectrum of layers and identities.

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Rubel, Alexander. "Persönliche Frömmigkeit und religiöses Erlebnis Wesenszüge der griechischen Religion am Beispiel von Heilkulten." Numen 60, no. 4 (2013): 447–72. http://dx.doi.org/10.1163/15685276-12341276.

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Abstract Ancient Greek healing cults can be studied in the context of “personal piety.” This article emphasizes personal aspects of the Greek religion. It shows that the concept of “polis religion” does not embrace major aspects of ancient Greek piety. I analyze the direct and personal relation of worshippers in healing cults, especially that of Apollo, with the deity. By doing so, I put forward a new reading of Greek religion in the context of the concept of “personal piety” developed in Egyptology. The well-known “embeddedness” of religion in the structures of the Ancient Greek city-state led to a one-sided view of ancient Greek religion, as well as to aspects of ritual and “cult” predominating in research. Simultaneously, aspects of “belief ” are often labelled as inadequate in describing Greek (and Roman) religion. Religion as ritual and cult is simply one side of the coin. Personal aspects of religion, and direct contact with the deity, based on “belief,” are thus the other side of the coin. It follows that they are also the fundament of ritual. It is necessary to combine “polis religion” with “personal piety” to display a complete picture of Greek religion. The Isyllos inscription from Epidaurus is presented here as a final and striking example for this view. It reports the foundation of a cult of the polis on behalf of a personal religious experience.

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Martzavou, Paraskevi. "Julia Kindt, Rethinking Greek Religion." Kernos, no. 27 (November 1, 2014): 445–48. http://dx.doi.org/10.4000/kernos.2228.

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15

Chaniotis, Angelos. "Epigraphic Bulletin for Greek Religion." Kernos, no. 4 (January 1, 1991): 287–311. http://dx.doi.org/10.4000/kernos.312.

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Chaniotis, Angelos. "Epigraphic Bulletin for Greek Religion." Kernos, no. 6 (January 1, 1993): 309–42. http://dx.doi.org/10.4000/kernos.557.

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Chaniotis, Angelos, and Eftychia Stavrianopoulou. "Epigraphic Bulletin for Greek Religion." Kernos, no. 8 (January 1, 1995): 205–66. http://dx.doi.org/10.4000/kernos.605.

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18

Hickson, Frances V. "Prayer in Greek Religion (review)." American Journal of Philology 120, no. 4 (1999): 632–36. http://dx.doi.org/10.1353/ajp.1999.0047.

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19

Grottanelli, Cristiano. "Greek Religion. Jan N. Bremmer." History of Religions 38, no. 1 (August 1998): 95–98. http://dx.doi.org/10.1086/463528.

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20

Wyles, Mary-Rose. "Book Review: Ancient Greek Religion." Expository Times 117, no. 9 (June 2006): 386. http://dx.doi.org/10.1177/001452460611700916.

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Pitz, Zoé. "Animals in Ancient Greek Religion." Kernos, no. 35 (December 31, 2022): 380–82. http://dx.doi.org/10.4000/kernos.4419.

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22

Kindt, Julia. "Personal religion: a productive category for the study of ancient Greek religion?" Journal of Hellenic Studies 135 (2015): 35–50. http://dx.doi.org/10.1017/s0075426915000051.

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Abstract:This article investigates the scope and meaning of ancient Greek personal religion as an additional dimension - besides official (polis) religion - in which the ancient Greek religious experience articulates itself. I show how ‘personal religion’ is a rather broad and amorphous scholarly category for a number of religious beliefs and practices that, in reflecting individual engagement with the supernatural, do not fit into our conception of polis religion. At the same time, I argue that personal religion should not be seen simply as that which is not official Greek religion. Nor is personal religion simply ‘private’ religion, oikos religion or the religion of those who had no voice in the sphere of politics (metics, women). Rather, ‘personal religion’ combines aspects of public and private. It is a productive category of scholarly research insofar as it helps us to appreciate the whole spectrum of ways individuals in the ancient Greek city received and (if necessary) altered culturally given religious beliefs and practices. Indeed, the examples discussed in this paper reveal a very Greek conversation about the question of what should count as a religious sign and who was to determine its meaning.

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van den Heever, Gerhard. "Revisiting the Death/s of Religions." Religion and Theology 29, no. 1-2 (August 9, 2022): 141–73. http://dx.doi.org/10.1163/15743012-bja10038.

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Abstract This essay responds to the essays comprising the theme issue, Do Religions Die? Theorising Death and Demise of Greek and Roman Religions. Reviewing various case studies and theoretical introductory essays of the volume, The Demise of Religion, and the special issue of Numen 68, no. 2&3 (2021), I argue that at stake are two desiderata: the first relates to defining religion (what counts as religion?), and the second relates to the historiography of the history of religions (who narrates the story of religion deaths, from which perspective, and with what rhetorical purpose?). It is shown how definition of religion and critical historiography in tandem enable an approach from the perspective of discourse theory. From this perspective it is possible to describe, explain, and theorise ‘religion deaths’ as shifts in culture, migration patterns and social formations, concomitant changes in religious formations, yet with continuity in functionalities.

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24

Enders, Markus. "Jon D. Mikalson: Greek Popular Religion in Greek Philosophy." Gnomon 87, no. 8 (2015): 673–78. http://dx.doi.org/10.17104/0017-1417-2015-8-673.

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Tam, Josaphat C. "Book Review: A New Update on Ancient Greek Religion: Jon D. Mikalson, Ancient Greek Religion." Expository Times 126, no. 10 (June 22, 2015): 517. http://dx.doi.org/10.1177/0014524615579979r.

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26

Pulleyn, Simon. "The Power of Names in Classical Greek Religion." Classical Quarterly 44, no. 1 (May 1994): 17–25. http://dx.doi.org/10.1017/s0009838800017171.

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It has become a commonplace to say that, in classical Greek and Roman religion, to know the name of a god was to have power over him. The idea was rejected by Martin Nilsson, but he did not argue the point at any great length and a more detailed discussion may be of use. In this paper, I shall examine those contexts where it might be maintained that gods' names possessed some kind of intrinsic power but I shall conclude that the phenomenon is marginal and not universally true of Greek religion as a whole. To do this, we shall have to consider the whole question of how far the Greeks were worried about divine names and what the motives for this may have been. Evidence derived from prayers is of particular importance in this.

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Karamouzis, Polikarpos. "The Greek Religious Education: From Religion Tradition to Religion Innovation." Journal of Education and Training 1, no. 2 (July 23, 2014): 321. http://dx.doi.org/10.5296/jet.v1i2.5862.

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28

Auffarth, Christoph, and H. S. Versnel. "Inconsistencies in Greek and Roman Religion." Numen 41, no. 1 (January 1994): 101. http://dx.doi.org/10.2307/3270417.

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29

Thiel, Joachim. "Introduction to Greek and Roman Religion." Philosophy and History 23, no. 2 (1990): 180–81. http://dx.doi.org/10.5840/philhist1990232104.

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30

Chaniotis, Angelos. "Epigraphic Bulletin for Greek Religion 2009." Kernos, no. 25 (October 26, 2012): 185–232. http://dx.doi.org/10.4000/kernos.2117.

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31

Chaniotis, Angelos, Joannis Mylonopoulos, and Eftychia Stavrianopoulou. "Epigraphic Bulletin for Greek Religion 1996." Kernos, no. 12 (January 1, 1999): 207–92. http://dx.doi.org/10.4000/kernos.724.

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32

Chaniotis, Angelos, and Joannis Mylonopoulos. "Epigraphic Bulletin for Greek Religion 1998." Kernos, no. 14 (January 1, 2001): 147–231. http://dx.doi.org/10.4000/kernos.779.

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33

Chaniotis, Angelos, and Joannis Mylonopoulos. "Epigraphic Bulletin for Greek Religion 2000." Kernos, no. 16 (January 1, 2003): 247–306. http://dx.doi.org/10.4000/kernos.832.

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34

Cairns, Douglas. "Andreij Petrovic, Ivana Petrovic: Inner Purity and Pollution in Greek Religion. Volume I: Early Greek Religion." Gnomon 91, no. 6 (2019): 481–88. http://dx.doi.org/10.17104/0017-1417-2019-6-481.

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35

Lännström, Anna. "Greek Popular Religion in Greek Philosophy. By Jon D. Mikalson." Ancient Philosophy 32, no. 2 (2012): 446–52. http://dx.doi.org/10.5840/ancientphil201232239.

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36

Marinis, Agis. "Roots ancient or medieval? Nikolaos Politis, modern Greek folklore studies and ancient Greek religion." Historical Review/La Revue Historique 16 (April 1, 2020): 167. http://dx.doi.org/10.12681/hr.22824.

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The question posed by the title can be reformulated in the following manner: to what extent has it been possible or desirable to connect modern Greek customs with ancient ones? not customs in general, but more precisely religious customs. Greek folklore studies typically begin with Nikolaos Politis, professor at the University of Athens, the first to introduce the term λαογραφία (meaning “folklore studies”) towards the end of the nineteenth century. Yet, we need to revert to at least as far back as the time prior to the Greek Revolution, that is, the period of the Greek enlightenment, in order to trace the beginnings of the shaping of the ideological framework of modern Greek folklore studies. it is well known and has aptly been pointed out, also in connection with Greek folklore studies, that for the Greeks the enlightenment movement went hand in hand with a specific form of romanticism. The Greek idea of the nation developed within the framework of the Romantic movement and on the basis of the connection between “us” and “the ancients”. How, then, were modern Greek folk customs that were not firmly related to the orthodox church incorporated in this new cultural narrative?

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37

Goldenberg, Naomi. "“Religion” and Its Limits." Journal of the British Association for the Study of Religion (JBASR) 21 (December 18, 2019): 1. http://dx.doi.org/10.18792/jbasr.v21i0.37.

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The keynote contributes to critical analysis of religion and attendant categories by proposing that religions be understood as vestigial states. According to this hypothesis, religion is a modern discursive product that is not present in the Bible. The category evolves as a management strategy, a technology of statecraft to contain and control conquered, colonized and/or marginalized populations as an alternative to genocide. Examples are drawn from Greek mythology, Jewish and Druid history and recent Buddhist politics. The author uses texts pertaining to international law and political philosophy to argue that viewing religion as synonymous with displaced, uneasy, former government opposes male hegemony by revealing the political structure of mystified nostalgia for male leadership. She also maintains that understanding religions as restive governments promotes clarity in regard to contemporary conflicts between religious freedom and equality rights. Psychoanalytic theories of Sigmund Freud, Melanie Klein and Wilfrid Bion are cited to support the disassembling of foundational terms of Religious Studies.

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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 breakthrough – but it is by no means a prerogative of such religions. Dansk resumé: Artiklen behandler eksempler på snavs, anomisk adfærd, død og råddenskab som religiøst produktive og forløsende i fire vidt forskellige traditionelle religioner: Shinto, oldtidens ægyptiske religion, klassisk indisk religion og græsk religion. I alle fire sammenhænge er motivet mytologisk forankret, og det giver først og fremmest mening som et rituelt virkemiddel, en del af det symbolske akkompagnement til rituelle forvandlinger. Som andre har vist, giver motivet også god mening i såkaldt post-aksiale religioner, hvor forløsning i højere grad forstås som et indre, subjektivt gennembrud – men det er altså ikke forbeholdt disse.

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39

Cao, Jiaqi. "The Role of Hellenization of Early Christianity in the Formation of Philosophical and Theological Thought." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 44 (2023): 157–67. http://dx.doi.org/10.26516/2073-3380.2023.44.157.

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Modern Christian culture was built on a double foundation (Hebraism and Hellenism), and it was the refraction of Greek culture in the spirit of certain religious and philosophical ideas that made it possible. The final development of Greek culture did not proceed from religion to rationalism. It was aimed at an even more intense search for the Almighty God. The focus of the Hellenic culture was wisdom, and the Christian faith was the exaltation of God according to the Holy Scriptures. Greek civilization had a significant impact on Christian thought and determined the final form of the Christian religious tradition. Our purpose in writing this article is not only to prove the influence of Hellenism on the formation of the views of the first Christian thinkers, but also to demonstrate how apostolic orthodoxy prevailed over Platonism and Hellenistic thought in general. Thus, this article is devoted to the study of the Hellenization of Christianity, which occurred in the period up to the 3rd century AD. e. It examines the influence of the early Greek religion on Christianity, the manifestations of the Hellenization of Christianity in the apostolic age, as well as the teachings of the philosophers of the Alexandrian theological school and its important representatives – Clement and Origen. Thanks to the analysis, the author concludes that Christianity in its current state was formed, among other things, under the influence of Greek culture. Moreover, the Greek cultural tradition eventually became an integral part of it, because of such interaction there was a gradual transition from “Jewish” to “Hellenistic” Christianity, which first became the main state religion of the Roman Empire, and then one of the world religions.

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Kolodnyi, Anatolii M. "Tenth Anniversary of the History of Religion in Ukraine." Ukrainian Religious Studies, no. 1 (March 31, 1996): 59. http://dx.doi.org/10.32420/1996.1.27.

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The Ukrainian Association of Religious Studies together with the Department of Religious Studies at the Institute of Philosophy of the National Academy of Sciences of Ukraine began writing this fundamental work. This will not only be the history of the church or denominations, but the religious process in our native lands. Thematic content of the ten-volume is as follows: 1. Religions of the pre-Christian age; 2. Ukrainian Orthodoxy; 3. Orthodoxy in Ukraine; 4. Catholicism in the Ukrainian lands; 5. Ukrainian Greek Catholicism; 6-7. Protestantism in Ukraine; 8. Religions of national minorities and indigenous peoples of Ukraine; 9. Non-religion in Ukraine; 10. Religion and church in independent Ukraine.

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41

Anson, Edward M. "Religion and Alexander the Great." Karanos. Bulletin of Ancient Macedonian Studies 5 (December 15, 2022): 51–74. http://dx.doi.org/10.5565/rev/karanos.94.

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Alexander the Great was religiously both a man of his time and the catalyst for change in the pattern of Greek religious life. He accepted the ubiquity of divine presence in the world and participated actively in the practice of Greek paganism, but he was also imbued with his own importance which evolved over time into a belief in his own divinity. This belief and the desire for such recognition led to the worship of Hellenistic kings as mortal gods.

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42

Lopes, Antônio Orlando Dourado. "Zeus na religião grega: antropomorfismo, hegemonia e atividade celeste nos testemunhos de Homero e de Hesíodo." Nuntius Antiquus 3 (June 30, 2009): 50–69. http://dx.doi.org/10.17851/1983-3636.3..50-69.

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Greek religion is marked both by Zeus’ hegemony and the plurality of its pantheon. These two aspects tend to be complementary, but may conflict under the influence of the incidents produced by their divergent interests and their mutual relationship. In this study I propose to define Greek religious anthropomorphism by specifying some general similarities and differences to other ancient religions, particularly as regards the supreme gods. I examine the main passages in the homeric and the hesiodic poems where Zeus’ characteristics contribute decisively to Greek religious anthropomorphism: his intelligence (as opposed to his strength), his celestial origin and his role as king of the gods.

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Lopes, Antônio Orlando Dourado. "Zeus na religião grega: antropomorfismo, hegemonia e atividade celeste nos testemunhos de Homero e de Hesíodo." Nuntius Antiquus 3 (June 30, 2009): 50. http://dx.doi.org/10.17851/1983-3636.3.0.50-69.

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<p>Greek religion is marked both by Zeus’ hegemony and the plurality of its pantheon. These two aspects tend to be complementary, but may conflict under the influence of the incidents produced by their divergent interests and their mutual relationship. In this study I propose to define Greek religious anthropomorphism by specifying some general similarities and differences to other ancient religions, particularly as regards the supreme gods. I examine the main passages in the homeric and the hesiodic poems where Zeus’ characteristics contribute decisively to Greek religious anthropomorphism: his intelligence (as opposed to his strength), his celestial origin and his role as king of the gods.</p>

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Bremmer, Jan. "Religious Pluralism and Diversity in the Ancient World: Herodotus, the Roman Republic and Late Antiquity." TEOLOGICKÁ REFLEXE 29, no. 2 (January 23, 2024): 105–36. http://dx.doi.org/10.14712/27880796.2023.2.2.

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The subject of religious pluralism and diversity is much debated today, but has attracted much less attention in discussions of ancient Greek and Roman religion. In my contribution, I first look at the genealogy of the term ‘religious pluralism’ and differentiate it from diversity as being more normative. Subsequently, I look at Herodotus’ view of Persian religion as an example of religious diversity. I note that this Greek author, himself from a multicultural background, would today be considered a relativist. In his time, though, there was not yet a specific term for religious deviancy, which, as noted, started to emerge in the later fourth century BC (§ 1). I continue by looking at the Roman Republic and the early Principate. From a quantitative analysis, it is clear that the Roman term religio becomes more important in the first century BC and also acquires the meaning of a system of religious observances that can be regulated, which is an important step towards its later meaning ‘religion’. At the same time, we note the rise of the concomitant term superstitio as the wrong religio. Still, the Roman elite tolerated a wide variety of new cults outside civic religion and basically practised diversity (§ 2). After this, I will turn to the demise of religious diversity and pluralism in Late Antiquity, where we start to see religious persecutions for the very first time (§ 3). I conclude with some final considerations on the necessity of dialogue in negotiating religious differences.

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Ganotis, Athanasios, Penelope Louka, and Georgios Pilafas. "‘Religion is the Opium of the People’: An FDA Analysis on the Construction of Religion by Young Greek Adults." International Journal of Research and Review 10, no. 12 (December 28, 2023): 749–66. http://dx.doi.org/10.52403/ijrr.20231275.

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This study examines the discourses constructed around religion in Greek society, focusing on the transition from conservative religious beliefs prevailing in micro societies to a more accepting discourse at the macro societal level. The research employs a qualitative approach, specifically utilizing Foucauldian Discourse Analysis (FDA) on 7 interviews of young Greek adults, to explore the evolving landscape in Greece and the power dynamics of religion influenced by education, social interaction, and relevant discourses, resulting in a diminished influence of religion over time. The findings reveal the presence of tolerance towards religious diversity, challenging the traditional conservative discourse, which is characterized by strict adherence to Orthodox religious practices and resistance to religious pluralism, while also highlighting the declining power of religion. The study demonstrates how individuals aligning with the acceptive discourse value their own religious beliefs while fostering co-existence with individuals of different religious groups, without being heavily influenced by the church. Notably, younger generations, shaped by an era emphasizing social interaction, exhibit a stronger alignment with this discourse. By illuminating the shaping of identities and orienting actions within these discourses, this research contributes to the understanding of religion in Greek society. It underscores the significance of religion as a subject warranting ongoing scholarly attention and highlights the need for future research to explore the complexities of religious beliefs and discourses across the country using varied methodological approaches. Keywords: Greek society, Greek Orthodox church, discourse analysis, conservative beliefs, religious tolerance, social interaction, power dynamics

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46

Undheim, Sissel. "Vestal Virgins Revived." Religion and Theology 29, no. 1-2 (August 9, 2022): 120–40. http://dx.doi.org/10.1163/15743012-bja10037.

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Abstract Looking at three examples from 2021 of ‘Vestal rituals’ transmitted on social media, this article revisits some discussions about the reception, afterlife, and ongoing presence of so-called ‘dead religions.’ Focusing on the terms ‘reception’ and ‘afterlife’ as they are presented in two recent works on contemporary Greek polytheism on the one hand and indigenous religion(s) in Sápmi on the other, the overarching aim of the case study is to initiate new reflections on reception and afterlives, and on how these terms tie into notions of death and demise of religion(s).

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47

Harrison, Thomas. "Review Article: Beyond the polis? New approaches to Greek religion." Journal of Hellenic Studies 135 (2015): 165–80. http://dx.doi.org/10.1017/s0075426915000129.

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Abstract:This article reviews a range of important recent work on Greek religion. It looks first at the critique (common to a number of the books under review) of the polis-religion model associated with Christiane Sourvinou-Inwood and then attempts to draw out a number of emerging themes: a comparative approach, a focus on the gods or on individual worshippers and a cognitive perspective. It then examines in more detail the application of the terms ‘belief’ or ‘theology’ to the field of Greek religion and the extent to which any picture of Greek religious experience may be said to be logically coherent, before looking forward to possible future directions of study.

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48

Ustinova, Yulia. "On Thinking and Feeling in Greek Religion." Journal of Cognitive Historiography 4, no. 1 (April 7, 2018): 36–41. http://dx.doi.org/10.1558/jch.36260.

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49

Smigel, Libby, Steven H. Lonsdale, and William Mullen. "Dance and Ritual Play in Greek Religion." Dance Research Journal 26, no. 2 (1994): 37. http://dx.doi.org/10.2307/1477918.

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50

Pirenne‑Delforge, Vinciane. "The World of Greek Religion and Mythology." Kernos, no. 34 (December 31, 2021): 314–15. http://dx.doi.org/10.4000/kernos.4030.

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Journal articles on the topic 'Greek religion'

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