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Artykuły w czasopismach na temat „Cults”

Autor: Grafiati

Data publikacji: 4 czerwca 2021

Data aktualizacji: 25 lipca 2025

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1

Plácido Suárez, Domingo. "Los festivales dionisíacos: entre el gozo, el dolor y la gloria." ARYS: Antigüedad, Religiones y Sociedades, no. 13 (October 5, 2017): 61. http://dx.doi.org/10.20318/arys.2017.2749.

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Resumen: En Atenas, el escenario principal en época clásica era el teatro de Dioniso, vinculado al culto de este dios, lo que se ve transpuesto a los héroes en el desarrollo de la ciudad, en el paso de los cultos agrarios a fiestas cívicas, en un proceso de integración relacionado con las tiranías.Dioniso es el que ha dado a los hombres alegría y dolor, según Hesíodo. Él mismo es pues personificación de las contradicciones de la vida misma, en la que es difícil hallar el gozo en estado puro. Pero existía antes un culto heroico que se integra en las ciudades en su formación como poleis.Abstract

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Galimberti, Alessandro. "La política religiosa di Commodo = Commodus’ Religious Policy." ARYS. Antigüedad: Religiones y Sociedades, no. 16 (September 12, 2019): 347. http://dx.doi.org/10.20318/arys.2018.4316.

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Riassunto: La politica religiosa di Commodo presenta due momenti significativi che corrispondono a due diversi atteggiamenti sia verso la religione tradizionale e, più in generale verso i culti esterni, sia verso il cristianesimo. La svolta matura soprattutto negli ultimi anni del suo regno quando Commodo opera una rottura sia con il culto imperiale attraverso l’assimilazione a Ercole, che risulta tuttavia effimera, sia con la politica anticristiana di Marco che risulta più feconda e duratura in rapporto alle sorti del cristianesimo successivo.Abstract: Commodus’ religious policy shows t

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González-Rodríguez, Mª Cruz. "Para una historiografía de la religión hispanorromana en el marco de la civitas: el paradigma de los cultos locales en el noroeste." REVISTA DE HISTORIOGRAFÍA (RevHisto) 28 (May 18, 2018): 73. http://dx.doi.org/10.20318/revhisto.2018.4208.

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Resumen: Esta contribución pretende ofrecer un balance historiográfico de los trabajos más significativos llevados a cabo en el presente siglo sobre la religión hispanorromana (s. I-s. III d. C.) y reflexionar sobre los avances conseguidos en la investigación con respecto al s. XX. El camino que trazamos se centra en los logros alcanzados en tres cuestiones básicas: los sacerdocios; los cultos (con especial atención a los cultos locales del Noroeste) y los lugares de culto. Para finalizar se apuntan las lagunas y los caminos que aún quedan por recorrer.Palabras clave: Religión hispanorromana,

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Zhao, Rujuan, and Zhihao Li. "Research on the Intervention Path of Social Work in the Governance of Cults." Yixin Publisher 2, no. 2 (2024): 69–76. http://dx.doi.org/10.59825/jcs.2024.2.2.69.

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The illegal activities of cult organizations have brought enormous human, material, and economic losses to the country and people, and have caused irreparable personal harm to innocent people. The repeated occurrence of self harm or violence against others caused by cults that harm society shows that the remnants of cults have not been completely eliminated. Under the joint crackdown of multiple government departments and systematic operation, large-scale cult organizations have collapsed, but sporadic and small-scale cult activities are difficult to completely eradicate. Therefore, eliminatin

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Carlstone, Jamie, and Ermine Algaier. "<i>Cultus, Cult, and Cults</i>." TCB: Technical Services in Religion & Theology 32, no. 1 (2024): 1–6. http://dx.doi.org/10.31046/tcb.v32i1.3414.

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Library of Congress Subject Headings (LCSH) contains 244 subject headings that use the term “Cult” somewhere in the record. Many of the uses of “Cult” in LCSH are inaccurate, offensive, and outdated. This article is an analysis of the problem and a proposal for how to begin addressing the issues with “Cult” in LCSH.

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Ferri, Naser. "Cults and Beliefs in Pre-Christian Dardania." Godišnjak Centra za balkanološka ispitivanja, no. 41 (January 6, 2022): 135–58. http://dx.doi.org/10.5644/godisnjak.cbi.anubih-41.8.

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Since there are not any epigraphic sources from the times before the Roman invasion of the Dardanian Kingdom (Mbretëria dardane), stone monuments with Latin inscriptions from the period of Roman invasion represent a source of enormous importance for the study of beliefs and cults on Dardan soils, both before the invasion and during the Roman rule, forgods and various cults, which were relicts of earlier times, are represented on epigraphic monuments of the first century A.D.According to the results of studies on about 600 epigraphic monuments dating from the beginning of our era until the time

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Fan, Baoxiang, Bin Li, and Han Ji. "Exploration of Destructive Cults’ Dynamics." Asian Social Science 13, no. 9 (2017): 82. http://dx.doi.org/10.5539/ass.v13n9p82.

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Destructive cults strengthen their motivating factors by self-proclaimed and covert means and target at specific groups as potential cult believers. Based on theories of dynamics and “product life cycle”, this paper probes destructive cults’ power source and their target believers. The power recession of destructive cults is also discussed by introducing the theory of “hierarchy of needs”. This paper, by advocating scientific beliefs, opposing destructive cults, and through the analysis of the experimental cases, aims to provide some suggestions for the realization and transcendence of individ

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Żyromski, Marek. "Some European roots of the personality cult phenomenon – the attempt of comparative approach." Rocznik Integracji Europejskiej, no. 13 (December 31, 2019): 7–29. http://dx.doi.org/10.14746/rie.2019.13.1.

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The aim of this article is an attempt of comparative approach to the personality cult phenomenon, which formed the distinctive feature of three totalitarian political systems developed in Europe after the first world war, namely Italy during the rule of Benito Mussolini, Nazi Third Reich and the Stalinist Soviet Union. And so, after some general presentation of personality cults centered on three leaders of these totalitarian political systems, four general questions had been analyzed. These were as follows: some so-called “cult products”, some methods used in the cult’s propaganda, some funct

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Eze, Ekenedirichukwu, Christian I. Nnadi, Collins I. Ugwu, and Christopher O. Okwor. "Gender Autonomy in Contemporary Ezenwanyi Cult of Northern Igbo." IKENGA International Journal of Institute of African Studies 24, no. 3 (2023): 1–14. http://dx.doi.org/10.53836/ijia/2023/24/3/007.

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The increasing spiritual consciousness in Igboland since the end of the civil war has created conditions for the emergence of several cult groups. One of such cults is the Ezenwanyi practice. It has in recent times gained more prominence. What started as a call to serve the spiritual needs of the people, has grown to include other interests. The cult’s uniqueness, as the name literally implies (woman king), is that its membership is an exclusive reserve of women. This has raised a number of questions: Why this female chauvinism? Is it a counter to other male cults? Do the gods also recognise g

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Ivanovich Kolonitskii, Boris. "The Genealogy of the “Leader of the People”: Images of Leaders and the Political Language of the Russian Revolution of 1917." Russian History 45, no. 2-3 (2018): 149–77. http://dx.doi.org/10.1163/18763316-04502002.

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Boris Kolonitskii continues his studies of the cult of Alexander Kerensky in 1917 and the larger issues of the vocabulary used to describe leaders and the nature of cults and their relationship to authoritarianism in Russian and Soviet history. He reviews the linguistic fields surrounding such revolutionary figures as Miliukov, Rodzianko, Chernov, Plekhanov and Lenin and shows how politicians may become hostages of their own rhetoric. Hero image terminology can sanctify the leader. But even negative publicity or criticism can lead to the strengthening of the cult image. The construction of cul

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Sangren, P. Steven. "History and the Rhetoric of Legitimacy: The Ma Tsu Cult of Taiwan." Comparative Studies in Society and History 30, no. 4 (1988): 674–97. http://dx.doi.org/10.1017/s0010417500015486.

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Worshippers of the goddess Ma Tsu constitute Taiwan's most encompassing ritual community. The cult's close association with Taiwanese history and cultural identity is well known to Sinological anthropologists. Every year pilgrimage groups (usually organized by local territorial cults) converge on cult centers at Pei-kang, Hsin-kang, Chang-hua, Lu-kang, T'u-ch'eng, and Tainan, among others (see Figure 1). These centers compete actively for cult supremacy, and the arguments invoked in this rivalry are mainly of an historical nature. The question I explore here is, Why is history so important in

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12

BAINBRIDGE, W. S. "Cults and Their Attractions: Cults." Science 246, no. 4927 (1989): 271–72. http://dx.doi.org/10.1126/science.246.4927.271.

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Nurdin, Ahmad Ali, and Adon Nasrullah Jamaludin. "Unraveling Cults in West Java: A Socio-Legal Analysis of Teachings, Spread, and Human Rights Implications." Khazanah Hukum 6, no. 2 (2024): 159–71. https://doi.org/10.15575/kh.v6i2.36417.

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This article investigates the phenomenon of cults in West Java, a province with the highest number of cult cases in Indonesia. Based on data from the Indonesian Ulema Council of West Java, the province hosts 144 cults. This study focuses on seven regencies: Bandung Regency, West Bandung Regency, Garut Regency, Tasikmalaya Regency, Ciamis Regency, Cirebon Regency, and Cimahi City, examining the distinct socio-demographic characteristics of these regions regarding teachings, spreading patterns, and the vulnerabilities that lead individuals to join cults. The research explores the legal responses

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Biela, Bening Salsa, and Muhammad Zainal Muttaqien. "PERSUASIVE COMMUNICATION IN CULT-THEMED MOVIES: A SOCIO-PRAGMATIC STUDY." Mahakarya: Jurnal Mahasiswa Ilmu Budaya 4, no. 1 (2023): 11–24. http://dx.doi.org/10.22515/msjcs.v4i1.5186.

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The practice of cults has been proven to be dangerous to the mental health of the victims. This study analyzed and demonstrated some samples of persuasive communication techniques used by cults in recruiting and brainwashing their members in a cult-themed movie and a cult documentary, as well as their effects on the victims and how the victims respond to them. The study used a descriptive qualitative approach, and the data were taken from Midsommar and The Sacrament. The 70 data in words and non-verbal gestures were analyzed with a sociopragmatic approach, particularly Perloff's persuasive com

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Marjanovic-Dusanic, Smilja. "Patterns of martyrial sanctity in the royal ideology of medieval Serbia continuity and change." Balcanica, no. 37 (2006): 69–79. http://dx.doi.org/10.2298/balc0637069m.

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Especially important for the development of the holy king concept with the Serbs appears to be the early period of Serbian sovereignty, initially in Zeta, and subsequently in Raska under Stefan Nemanja and his descendants. During the eleventh century, cults of royal martyrs arise across the Slavic world, receiving a most enthusiastic response connected with the spread of the martyrial and monastic ideals in Byzantium. The cult of St Vladimir is the earliest royal saint's cult with the Serbs, and it is rightfully set apart from the ideologically consistent whole encompassing the subsequent cult

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Roller, Lynn E. "Religious Excitement in Ancient Anatolia: Cult and Devotional Forms for Solar and Lunar Gods by Iulian Moga. Translated into English by Alina Piftor." Aestimatio: Sources and Studies in the History of Science 3, no. 1 (2023): 197–202. http://dx.doi.org/10.33137/aestimatio.v3i1.41828.

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This book is a contribution to the growing body of scholarship on Anatolian cult practice, focusing on the distinctive regional cults that flourished in the interior of Anatolia during the Roman era. The work owes its origins to a doctoral dissertation developed at Alexander Ioan Cuza University in Iaşi, Romania, and defended at the University of Angers, France. The author’s objective is to examine Anatolian cults of the Roman Empire period that use solar and lunar symbolism. The work is divided into two broad sections. The first describes the Anatolian deities that the author identifies as so

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Muhtadin, Muhammad Akhsanul. "Peningkatan Kompetensi Guru PAI melalui Kegiatan Kultum Pagi di SMK PGRI 2 Kediri." AS-SABIQUN 5, no. 1 (2023): 83–98. http://dx.doi.org/10.36088/assabiqun.v5i1.2675.

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Religious education is needed for every individual and as a school response to innovate such as cultural activities of teachers to students or students to students, one of which is with cult programs either from students to students or teachers to students, but in this study the cults were carried out by teachers to teachers. The focus of this research is how the preparation of teachers in delivering the morning cult, how to implement the morning cult and how the results of the morning cult activity on improving the competence of Islamic Religious Education (PAI) teachers at SMK PGRI 2 Kediri.

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Coleman, E. Gabriella. "From busting cults to breeding cults." HAU: Journal of Ethnographic Theory 13, no. 2 (2023): 248–63. http://dx.doi.org/10.1086/727758.

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Wellman, Tennyson Jacob. "Ancient Mystēria and Modern Mystery Cults." Religion and Theology 12, no. 3-4 (2005): 308–48. http://dx.doi.org/10.1163/157430106776241141.

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AbstractThe modern study of the ancient Hellenic and Hellenistic cults called mystēria has struggled over taxonomic issues related to typicality and modelling for several decades. By refocusing on the artiﬁciality and rhetorical deployment of both the ancient word mystēria and the modern phrase mystery cults, it is possible to step back from issues of reiﬁcation and focus on ancient social contexts for another view. Doing so allows one to note the numerous points of overlap (in ritual action, goals, symbols and narratives) between mystery cults and the broader cultural ﬁelds of ancient Helleni

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Gill, Graeme. "The Stalin Cult as Political Religion." Religions 12, no. 12 (2021): 1112. http://dx.doi.org/10.3390/rel12121112.

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Political religion is a concept that gained prominence around the middle of the twentieth century, being associated for many with the idea of a totalitarian regime. Political religion was seen as a secular ideology whose followers took it up with the enthusiasm and commitment normally associated with adherence to religion. Comprising liturgy, ritual and the sacralization of politics, it created a community of believers, and usually had a transcendental leadership and a millennial vision of a promised future. This paper will explore the utility of this concept for understanding leader cults in

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Milner, N. P. "Leader-gods and pro poleos priests: Leto, Apollo, Zeus and the imperial cult at Oinoanda." Anatolian Studies 69 (2019): 133–54. http://dx.doi.org/10.1017/s0066154619000085.

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AbstractThis article presents three unpublished inscriptions (nos 1–3) illustrating the public cults of Leto and of Apollo at Oinoanda. It discusses the non-participation of the Apolline priests in the city’s Demostheneia festival for Apollo and the reigning emperor, while tracing a relationship between public cults of Apollo and the imperial cult. Finally, it proposes to reinterpret a published inscription (no. 4) as being about Poseidon, rather than Apollo.

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Chapinal Heras, Diego. "Díon en época cristiana. Pervivencias y cambios." Antigüedad y Cristianismo, no. 38 (December 23, 2021): 33–48. http://dx.doi.org/10.6018/ayc.489581.

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This paper aims to delve into the transition from traditional cults in the sacred city of Dion, in Macedonia, to Christianity. By means of the study of sources, mainly Archaeology and Epigraphy, these pages will present the available information concerning the Christian period of Dion. In this way, it will be possible to explain the changes of religious practices of its inhabitants. This phenomenon is characterized by the gradual abandonment of the shrines, which coincided with the erection of buildings for the Christian cult. El objetivo de este artículo es analizar la transición de los culto

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Shishkova, Yana. "THE THREE MAIN CULTS IN ANCIENT CHINA." Diplomatic, Economic and Cultural Relations between China and Central and Eastern European countries 9, no. 1 (2024): 229–49. http://dx.doi.org/10.62635/ckw0-xzk3.

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The present article traces the three main cults of Ancient China, presenting the latest findings and research related to the cult of fertility, the Chinese ancestor veneration, the cult of gods and the sacred animals through the Neolithic times, Xia and Shang dynasty.

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Chakrabarti, Kunal. "The Purānas and the making of the cultural territory of Bengal." Studies in People's History 5, no. 1 (2018): 1–12. http://dx.doi.org/10.1177/2348448918759849.

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The article proceeds from the hypothesis that Bengal was peripheral to the main Brahmanical zone, and that many religious beliefs and ritualistic practices existed there, probably in much diversity, before Brahmanism established its dominance. Brahmanism absorbed, modified and unified the local cults. The article takes the cult of the Goddess Maṅgalacaṇḍī as an illustration of how it is specific to Bengal and drew on various local rituals and beliefs in goddesses locally prevalent previously, but now regionalised. The cult as it was being formed was also sought to be accommodated in the Punāṇi

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Chen, Song. "Patterns of Integration: A Network Perspective on Popular Religious Connections in China’s Lower Yangzi, 1150–1350." Religions 14, no. 5 (2023): 577. http://dx.doi.org/10.3390/rel14050577.

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The spread of cults from their original homelands in the Song dynasty (960–1279) created crisscrossing ties between local communities and fostered social and cultural integration in Chinese society that transcended class and geographic boundaries. Scholars have produced numerous case studies on these translocal cults and their implications, but the pattern of connections across space created by these cults is yet to be explored. Using the data collected from local gazetteers that have survived from the Southern Song and Yuan dynasties, this article takes a bird’s-eye view of the spatial distri

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STOKER, H. G. (HENK). "Cults and Conscience: Apologetics and the Reconfigured Conscience of Cult Members." Unio Cum Christo 6, no. 1 (2020): 65. http://dx.doi.org/10.35285/ucc6.1.2020.art4.

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While Our Creator Made The Human Conscience An Intrinsic Part Of Us To Enable Us To Fulfill Our Calling Morally And Responsibly, Cults Use People’s Consciences To Control Them—even To Do Things That They Would Have Previously Considered As Wrong. The Conscience Goes Against The Immediate Human Impulse For Self-interest And Is Independent Of The Individual’s Will Because God Created It To Go Against That Person’s Desire. A Guilty Conscience Can Thus Be Abused As A Very Effective Means Of Control. While The So-called Christian Cults Make Their Members Willfully Obedient Through Reconfiguring The

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Xin, Junqing, Baoxiang Fan, Han Ji, and Bin Li. "The Influence of Self-esteem and Sense of Security to the Cognition of the Destructive Cult of College Students." Asian Social Science 15, no. 8 (2019): 65. http://dx.doi.org/10.5539/ass.v15n8p65.

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In this study, self-esteem scale (SES), Security Questionnaire (SQ) and cult susceptibility test questionnaire were used to investigate 350 college students in Beijing, and the results were analyzed to explore the influence of self-esteem and sense of security on college students&rsquo; cognition on cults. The results indicate obvious differences in demographic variables and correlations among college students&rsquo; self-esteem, their sense of security and their cognition on cults. In addition, due to the predictive functions of self-esteem and sense of security, the cult confusion am

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Neal, Lynn S. ""They're Freaks!": The Cult Stereotype in Fictional Television Shows, 1958––2008." Nova Religio 14, no. 3 (2011): 81–107. http://dx.doi.org/10.1525/nr.2011.14.3.81.

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This article analyzes the stereotypical portrayal of cults on fictional television shows and demonstrates the vital role that this popular culture form plays in the dissemination of anticult ideology. Through an in-depth examination of five episodes that aired between 1998 and 2008, it delineates how these shows employed stereotypical cult elements, such as fraud and violence, as well as contrasts in clothing, setting, and lifestyle to differentiate conventional religion from the dangers and delusions of cults. Further, the article reveals how usage of the cult concept is not limited to the pr

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Poulter, Angela. "CAMPANIAN CULTS." Classical Review 50, no. 1 (2000): 128–29. http://dx.doi.org/10.1093/cr/50.1.128.

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Whitley, J. "Greek Cults." Classical Review 51, no. 1 (2001): 73–74. http://dx.doi.org/10.1093/cr/51.1.73.

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Madsen, J. M. "CASSIUS DIO AND THE CULT OF IVLIVS AND ROMA AT EPHESUS AND NICAEA (51.20.6-8)." Classical Quarterly 66, no. 1 (2016): 286–97. http://dx.doi.org/10.1017/s0009838816000252.

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This paper considers Cassius Dio's account of the early worship of Augustus. Its main focus is the number of cults consecrated to the worship of Rome's new undisputed leader and his father, the now deceased and deified Divus Iulius, after the triumvir, on his way back from Alexandria in 29 b.c.e., wintered in Asia Minor. In his account of how the first official worship of Augustus was organized, Dio describes how Augustus let two separate cults inaugurate: a joint cult to the worship of Divus Iulius and the goddess Thea Roma—a Greek deity, which since the second century served as a personifica

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von der Goltz, Anna, and Robert Gildea. "Flawed Saviours: the Myths of Hindenburg and Pétain." European History Quarterly 39, no. 3 (2009): 439–64. http://dx.doi.org/10.1177/0265691409105061.

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Although Hindenburg and Pétain emerged from very different historical traditions, one monarchical and authoritarian, the other democratic and republican, their trajectories and cults in the twentieth century in fact had much in common. Both emerged as military heroes, saving the fatherland in 1914 in iconic victories, and both were subsequently called back as political saviours as the Weimar and Third Republics ran into difficulties and collapsed. The status and reputation of each was enhanced by a cult that was both manufactured and spontaneous, ranging widely across the political spectrum an

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T. Palayon, Raymund, Richard Watson Todd, and Sompatu Vungthong. "Distinguishing the Language of Destructive Cults from the Language of Mainstream Religion: Corpus Analyses of Sermons." rEFLections 29, no. 1 (2022): 20–37. http://dx.doi.org/10.61508/refl.v29i1.257065.

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The language of religious leaders expressed in their sermons characterizes the social characteristics of their groups. Over the past decades, most studies into cults specifically destructive cults and mainstream religion have mainly focused on their social-psychological characteristics with limited applicability to other religious groups. In this study, corpus-based methods were applied to the sermons of the leaders of two destructive cults (namely, Peoples Temple led by Jim Jones and Heaven’s Gate led by Marshall Applewhite) and the sermons of mainstream religious groups represented by Baptis

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Papadopoulou, Chryssanthi. "Attic sanctuaries." Archaeological Reports 64 (November 2018): 103–12. http://dx.doi.org/10.1017/s0570608418000224.

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Over the course of the last 15 years numerous sanctuaries have been excavated in Attica. Some of these cult places provide us with additional information on important Athenian state cults, such as the cult of Athena Pallenis, while others offer new information about deme or rural cults. Eleven sanctuaries are presented in this article, along with the quarry that provided the building material for the Sanctuary of Artemis Brauronia. These range from extensive sanctuaries with numerous buildings, to humble open-air shrines with no permanent structures other than a peribolos wall. They mostly dat

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Kuruc, Angelus Š. "Kult obetí domnelých rituálnych vrážd v Katolíckej cirkvi 12. – 18. storočí." Notitiae Historiae Ecclesiasticae 11, no. 2 (2022): 8–24. http://dx.doi.org/10.54937/nhe.2022.11.2.8-24.

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From the 5th century, Jews were falsely accused of murdering Christian boys to use their blood in the performance of religious rituals. In some cases, the alleged victims of human sacrifice became venerated as Christian martyrs and became objects of local cults and veneration; although they were never canonized, they were confirmed by the cult devoted to them "ab immemorial" (the giving the assent to a formal beati-fication). The attitude of the Catholic Church towards these accusations and the cults venerating children supposedly killed by Jews has varied over time. The Papacy generally oppos

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Saeed, Shoja Shafti. "Narcissism: Groundwork for Sectarian Misdemeanors." International Journal of Psychiatry and Mental Health 2, no. 1 (2020): 8–16. https://doi.org/10.36811/ijpmh.2020.110008.

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In DSM-5, the sector of ‘Other Conditions That May Be a Focus of Clinical Attention’, has discussed about cults. The said section covers all conditions and problems that are a focus of clinical attention or that may otherwise affect the diagnosis, course, prognosis, or treatment of a patient's mental disorder. While cults are usually led by charismatic leaders, who offer acceptance and guidance to troubled followers, cult followers are strongly controlled and forced to dissolve commitment to family and others to serve the cult leader's directives and personal needs. On the

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Palayon, Raymund T., Richard Watson Todd, and Sompatu Vungthong. "From the temple of life to the temple of death: keyness analyses of the transitions of a cult." Corpora 17, no. 3 (2022): 331–61. http://dx.doi.org/10.3366/cor.2022.0262.

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Given their socially and personally beneficial teachings and practices, religious groups are generally seen as positive. However, some religious groups, specifically cults, can have destructive effects. The most notable destructive cult was Peoples Temple, led by Jim Jones, who convinced his followers to commit mass suicide in 1978 at Jonestown, Guyana. Previous research into Peoples Temple has mainly focussed on its social–psychological characteristics with limited applicability to other cults. This study investigates the transitions of Peoples Temple from sect to cult to destructive cult by

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Lourié, Basil. "Five Anastasiae and Two Febroniae: A Guided Tour in the Maze of Anastasia Legends. Part One. The Oriental Dossier." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija 26, no. 6 (2021): 252–89. http://dx.doi.org/10.15688/jvolsu4.2021.6.20.

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The recent data related to the legend of St Anastasia in Byzantium require a fresh analysis of the mutually connected cults of Anastasia and Febronia in both the Christian East and West. Part One of the present study is focused on the East, whereas Part Two will be focused on the Latin West. In Part One, the cult of Anastasia is discussed especially in Constantinople from the mid-fifth to the fourteenth centuries, with special attention to the epoch when the Imperial Church was Monothelite (seventh century). In this epoch, a new avatar of St Anastasia was created, the Roman Virgin, whose Passi

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Zivkovic, Tibor. "The earliest cults of Saints in Ragusa." Zbornik radova Vizantoloskog instituta, no. 44 (2007): 119–27. http://dx.doi.org/10.2298/zrvi0744119z.

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The peripheral zones where the Constantinopolitan and Roman ecclesiastical influences met often contain evidence of the intermingling of the cults characteristic of both Churches. The cult of St Pancratius, well established in Ragusa (Dubrovnik) during the Early Middle Ages, could be a good example for the studies on ecclesiastical matters in Dalmatia. The question is, when and under which political circumstances the cult of St Pancratius was established in Ragusa. Whether it was caused by unilateral action of Pope or joint policy of Constantinople and Rome.

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Milner, N. P. "Ancient inscriptions and monuments from the territory of Oinoanda." Anatolian Studies 54 (December 2004): 47–77. http://dx.doi.org/10.1017/s0066154600000569.

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AbstractThe results of a survey in the territory of Oinoanda led by Stephen Mitchell in 1994 are presented. A number of lost Hellenistic and Roman settlements could be identified through ancient cemeteries and cult furniture such as images, symbols and footings for stelai. A clear association between tombs and cults permitted the term ‘cemetery cults’. Other types of settlement included traces of an ancient village near Patlangiç Yayla, a fortified hill-top site at Düǧer, and a puzzling planned complex on an island in Girdev Gölü. Architectural fragments at Çukurceylan, Kinik and Girdev told o

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SCHUMANN, Andrew. "On Pre-Śaiva Deities: From the Indus Valley Civilization to Buddhist Syncretism." STUDIA ANTIQUA ET ARCHAEOLOGICA 30, no. 2 (2024): 299–303. https://doi.org/10.47743/saa-2024-30-2-5.

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The paper delves into several layers of pre-Śaivism in India. The earliest layer traces back to ancient cults worshipping the Mother Goddess, which emerged during the Neolithic period, particularly in the Pre-Pottery Neolithic A (ca. 10,000–8800 B.C.). These cults flourished within the Indus Valley Civilization (its mature form 2600–1900/1800 B.C.) and other Bronze Age societies. The second layer reveals the worship of Inanna (also known as Nanāya), the goddess of fertility, who was prominent in the Mittani state (ca. 1550–1260 B.C.) alongside revered Indo-Iranian deities such as Indra, the Mi

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Pashkova, Anastasiya Yur'evna. "On the History of Religious Cults of Pisidia: rock votive reliefs." Genesis: исторические исследования, no. 6 (June 2023): 134–45. http://dx.doi.org/10.25136/2409-868x.2023.6.40643.

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This article examines a group of religious images, namely votive reliefs carved in rocks, discovered during field research in Pisidia, through the prism of the collective memory of religious cults. Our goal is, on the one hand, to better understand their significance in the local cult, and on the other hand, to consider some ways of perceiving and studying such reliefs over time. The object of consideration in this article will be the rock votive reliefs of Pisidia, which will clarify some aspects of the evolution of religious cults of Pisidia in connection with its history, starting from Hell

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Aleksandar, Simić. "Old Gods and the New: (Re)Invention of Athenian Cults in the Hellenistic Period." Carnival - Journal of the International Students of History Association 20, no. 2020 (2020): 223–42. https://doi.org/10.5281/zenodo.4337795.

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The history of Athens in the Hellenistic period is a turbulent one. The polis was reduced to a second- or even a third-rate power and had to deal with powerful neighboring empires. Political and economic tides affected Athenian religion and its cult practices. Depending on the current political context and their material wealth, Athenians used their religion to establish their place in a wider Hellenistic world, to promote their polis, or as a means of foreign policy either by honoring or placating kings and other mighty men and women. This paper aims to give an overview of the development of

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Ainian, Alexander Mazarakis. "Archaic Sanctuaries of the Cyclades: Research of the Last Decade." Archaeological Reports 59 (January 2013): 96–102. http://dx.doi.org/10.1017/s0570608413000124.

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In recent years much progress has been made in the study of the sanctuaries of the Cyclades, both in the field, with new excavations, as well as in restoration projects, and also towards their publication.A research project entitled Sanctuaries and Cults in the Cyclades was approved as part of a research grant attached to the Chaire Internationale Blaise Pascal for 2012/2013 awarded to me by the French state and the Regional Council of Ile-de-France. The project started in October 2012, in collaboration with the University of Paris 1 (Franis Prost) and the École pratique des hautes études (Fra

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Kearns, Emily. "‘Learning my instructions, Orestes…’: who authorises worship in the Greek world?" Kernos 37 (2024): 171–88. https://doi.org/10.4000/146mv.

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Modern scholars discuss the foundation of cults in human terms, often through the opposition of public and private, city and individual. The Greeks themselves could also speak in this way, but they often represented cult institution as something initiated by a god. This is particularly noticeable in mythologising accounts of ancient foundations, but many literary and epigraphical sources also place a particular emphasis on the divine input. The typical pattern does not differ radically between public and ‘private’ cult (though we may note that the latter category includes various different gro

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Rome, Howard P. "Personal Reflections: Cults." Psychiatric Annals 20, no. 4 (1990): 174–75. http://dx.doi.org/10.3928/0048-5713-19900401-04.

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Beck, Roger, and Walter Burkert. "Ancient Mystery Cults." Phoenix 42, no. 3 (1988): 266. http://dx.doi.org/10.2307/1088349.

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Whitsett, Doni, and Stephen A. Kent. "Cults and Families." Families in Society: The Journal of Contemporary Social Services 84, no. 4 (2003): 491–502. http://dx.doi.org/10.1606/1044-3894.147.

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Johnston, S. I., and Walter Burkert. "Ancient Mystery Cults." American Journal of Archaeology 93, no. 2 (1989): 297. http://dx.doi.org/10.2307/505103.

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Colakis, Marianthe, and Walter Burkert. "Ancient Mystery Cults." Classical World 82, no. 6 (1989): 447. http://dx.doi.org/10.2307/4350458.

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