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A spouse to the Archaeology of faith within the old World offers a complete assessment of quite a lot of issues in terms of the practices, expressions, and interactions of faith in antiquity, essentially within the Greco-Roman world.

• good points readings that target spiritual adventure and expression within the historical global instead of exclusively on non secular belief
• areas a powerful emphasis on family and person non secular practice
• Represents the 1st time that the idea that of "lived religion" is utilized to the traditional historical past of faith and archaeology of religion
• contains state-of-the-art information taken from most sensible modern researchers and theorists within the field
• Examines a wide number of topics and non secular traditions throughout a large geographical quarter and chronological span
• Written to charm both to archaeologists and historians of faith

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Extra info for A Companion to the Archaeology of Religion in the Ancient World (Blackwell Companions to the Ancient World)

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Processions are the topic of Stavrianopoulou’s chapter. Since we know from ancient texts that processions were central to ancient religion and were ways of creating spaces of experience, this theme is absolutely crucial to cover when looking at spaces of experience. Through processions, a “moment” in time was created which could turn any space that a procession moved through into a sacred space – this goes for streets, open spaces and spaces not usually connected with sacred situations. Processions are difficult and in most cases impossible to grasp archaeologically, but Stavrianopoulou’s chapter contextualizes the sources which we have for processions in their original archaeological contexts, thereby creating one axis upon which we are able to approach the concept of processions.

This subject has for a long time dominated the debate on archaeology of sanctuaries, from the evolution of the Greek orders of architecture to the Hellenization of sacred architecture in the Western Mediterranean. Beginning in the archaic period, sanctuaries adopted a monumental, almost systematic, aspect linked to the enrichment and development of local societies. The moment a cult place became a monument or a work of art, the study of the architectural remains or the sculpture contributes important information about the mythological universe of the deity in question and about the cultural influences which have formed the cult at each location.

Furthermore, banquets were in many cases also the focus of the meetings of smaller cult groups, such as those worshipping Mithras, who met in smaller sanctuaries. Banquets may be interpreted both as instances of controlling the offerings made (the animal sacrifices) as well as controlling social settings (who was allowed to take part in the in feasting). Therefore, again an ambiguity in the situation might be detected, which pertains to the fact that religion, ritual and everyday life in some instances was difficult or not even necessary or desirable to differ between in Greco‐Roman Antiquity.

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