William S Sax
- Published in print:
- 2008
- Published Online:
- January 2009
- ISBN:
- 9780195335866
- eISBN:
- 9780199868919
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195335866.001.0001
- Subject:
- Religion, Theology
This book deals with ritual healing in the Central Himalayas of north India. It focuses on the cult of Bhairav, a local deity who is associated with the lowest castes, the so-called Dalits, who are ...
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This book deals with ritual healing in the Central Himalayas of north India. It focuses on the cult of Bhairav, a local deity who is associated with the lowest castes, the so-called Dalits, who are frequently victims of social injustice. When powerless people are exploited or abused and have nowhere else to go, they often turn to Bhairav for justice, and he afflicts their oppressors with disease and misfortune. In order to end their suffering, they must make amends with their former victims and worship Bhairav with bloody sacrifices. Many acts of perceived injustice occur within the family, so that much of the book focuses on the tension between the high moral value placed on family unity on the one hand, and the inevitable conflicts within it on the other. Such conflicts can lead to ghost possession, cursing, and other forms of black magic, all of which are vividly described. The book includes a personal account of the author's own experiences in the field as well as descriptions of blood sacrifice, possession, exorcism, and cursing. The book begins with a straightforward description of the author' s fieldwork and goes on to describe the god Bhairav and his relationship to the weak and powerless. Subsequent chapters deal with the lives of local oracles and healers; the main rituals of the cult and the dramatic Himalayan landscape in which they are embedded; the moral, ritual, and therapeutic centrality of the family; the importance of ghosts and exorcism; and practices of cursing and counter-cursing. The final chapter examines the problematic relationship between ritual healing and modernity.Less
This book deals with ritual healing in the Central Himalayas of north India. It focuses on the cult of Bhairav, a local deity who is associated with the lowest castes, the so-called Dalits, who are frequently victims of social injustice. When powerless people are exploited or abused and have nowhere else to go, they often turn to Bhairav for justice, and he afflicts their oppressors with disease and misfortune. In order to end their suffering, they must make amends with their former victims and worship Bhairav with bloody sacrifices. Many acts of perceived injustice occur within the family, so that much of the book focuses on the tension between the high moral value placed on family unity on the one hand, and the inevitable conflicts within it on the other. Such conflicts can lead to ghost possession, cursing, and other forms of black magic, all of which are vividly described. The book includes a personal account of the author's own experiences in the field as well as descriptions of blood sacrifice, possession, exorcism, and cursing. The book begins with a straightforward description of the author' s fieldwork and goes on to describe the god Bhairav and his relationship to the weak and powerless. Subsequent chapters deal with the lives of local oracles and healers; the main rituals of the cult and the dramatic Himalayan landscape in which they are embedded; the moral, ritual, and therapeutic centrality of the family; the importance of ghosts and exorcism; and practices of cursing and counter-cursing. The final chapter examines the problematic relationship between ritual healing and modernity.
Anthony Ossa-Richardson
- Published in print:
- 2013
- Published Online:
- October 2017
- ISBN:
- 9780691157115
- eISBN:
- 9781400846597
- Item type:
- book
- Publisher:
- Princeton University Press
- DOI:
- 10.23943/princeton/9780691157115.001.0001
- Subject:
- History, Ancient History / Archaeology
This is the first book to examine in depth the intellectual and cultural impact of the oracles of pagan antiquity on modern European thought. The book shows how the study of the oracles influenced, ...
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This is the first book to examine in depth the intellectual and cultural impact of the oracles of pagan antiquity on modern European thought. The book shows how the study of the oracles influenced, and was influenced by, some of the most significant developments in early modernity, such as the Christian humanist recovery of ancient religion, confessional polemics, Deist and libertine challenges to religion, antiquarianism and early archaeology, Romantic historiography, and spiritualism. The book examines the different views of the oracles since the Renaissance—that they were the work of the devil, or natural causes, or the fraud of priests, or finally an organic element of ancient Greek society. The range of discussion on the subject, as he demonstrates, is considerably more complex than has been realized before: hundreds of scholars, theologians, and critics commented on the oracles, drawing on a huge variety of intellectual contexts to frame their beliefs. A central chapter interrogates the landmark dispute on the oracles between Bernard de Fontenelle and Jean-François Baltus, challenging Whiggish assumptions about the mechanics of debate on the cusp of the Enlightenment. With erudition and an eye for detail, the book argues that, on both sides of the controversy, to speak of the ancient oracles in early modernity was to speak of one's own historical identity as a Christian.Less
This is the first book to examine in depth the intellectual and cultural impact of the oracles of pagan antiquity on modern European thought. The book shows how the study of the oracles influenced, and was influenced by, some of the most significant developments in early modernity, such as the Christian humanist recovery of ancient religion, confessional polemics, Deist and libertine challenges to religion, antiquarianism and early archaeology, Romantic historiography, and spiritualism. The book examines the different views of the oracles since the Renaissance—that they were the work of the devil, or natural causes, or the fraud of priests, or finally an organic element of ancient Greek society. The range of discussion on the subject, as he demonstrates, is considerably more complex than has been realized before: hundreds of scholars, theologians, and critics commented on the oracles, drawing on a huge variety of intellectual contexts to frame their beliefs. A central chapter interrogates the landmark dispute on the oracles between Bernard de Fontenelle and Jean-François Baltus, challenging Whiggish assumptions about the mechanics of debate on the cusp of the Enlightenment. With erudition and an eye for detail, the book argues that, on both sides of the controversy, to speak of the ancient oracles in early modernity was to speak of one's own historical identity as a Christian.
David T. Lamb
- Published in print:
- 2007
- Published Online:
- January 2008
- ISBN:
- 9780199231478
- eISBN:
- 9780191710841
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199231478.003.0005
- Subject:
- Religion, Biblical Studies
This chapter shows that Dtr's bias against Jehu's heirs is part of a broader Deuteronomistic pattern of portraying dynastic successors negatively in order to subvert the monarchical status quo. After ...
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This chapter shows that Dtr's bias against Jehu's heirs is part of a broader Deuteronomistic pattern of portraying dynastic successors negatively in order to subvert the monarchical status quo. After focusing on the specific members of the Jehu dynasty, both founder and heirs, in the previous chapters, it is necessary to broaden the focus to compare both the entire dynasty to other DH dynasties and Jehu's promise to other DH dynastic oracles. These comparisons confirm the hypothesis that Dtr views dynastic successors critically. The crucial question of why Dtr would give rulers dynastic promises if he is opposed to dynasty is also discussed.Less
This chapter shows that Dtr's bias against Jehu's heirs is part of a broader Deuteronomistic pattern of portraying dynastic successors negatively in order to subvert the monarchical status quo. After focusing on the specific members of the Jehu dynasty, both founder and heirs, in the previous chapters, it is necessary to broaden the focus to compare both the entire dynasty to other DH dynasties and Jehu's promise to other DH dynastic oracles. These comparisons confirm the hypothesis that Dtr views dynastic successors critically. The crucial question of why Dtr would give rulers dynastic promises if he is opposed to dynasty is also discussed.
Anthony Ossa-Richardson
- Published in print:
- 2013
- Published Online:
- October 2017
- ISBN:
- 9780691157115
- eISBN:
- 9781400846597
- Item type:
- chapter
- Publisher:
- Princeton University Press
- DOI:
- 10.23943/princeton/9780691157115.003.0006
- Subject:
- History, Ancient History / Archaeology
This chapter examines the exchange between Fontenelle and Baltus. Fontenelle's celebrated Histoire des oracles (1686) was an adaptation of an earlier work, the Dissertationes duae de oraculis ...
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This chapter examines the exchange between Fontenelle and Baltus. Fontenelle's celebrated Histoire des oracles (1686) was an adaptation of an earlier work, the Dissertationes duae de oraculis ethnicorum (1683) by the Mennonite preacher and physician, Antonie van Dale. Both argued that the oracles had been pure frauds. The chapter focuses on Fontenelle because it was the Histoire, not the Dissertationes, that Baltus attacked at length in 1707. These two, therefore, must be paired as direct interlocutors. The analytical, nonhistorical approach of this chapter suits its goal: to examine the conflict between two mentalités, and the way in which their respective assumptions about history and humanity underpinned their disagreement on the oracles. In taking Fontenelle and Baltus seriously, both in their own right and as figures in history, the chapter aims to overcome the old dichotomy between “rational” and “historical” reconstructions of past thought, that is, between anachronism and antiquarianism.Less
This chapter examines the exchange between Fontenelle and Baltus. Fontenelle's celebrated Histoire des oracles (1686) was an adaptation of an earlier work, the Dissertationes duae de oraculis ethnicorum (1683) by the Mennonite preacher and physician, Antonie van Dale. Both argued that the oracles had been pure frauds. The chapter focuses on Fontenelle because it was the Histoire, not the Dissertationes, that Baltus attacked at length in 1707. These two, therefore, must be paired as direct interlocutors. The analytical, nonhistorical approach of this chapter suits its goal: to examine the conflict between two mentalités, and the way in which their respective assumptions about history and humanity underpinned their disagreement on the oracles. In taking Fontenelle and Baltus seriously, both in their own right and as figures in history, the chapter aims to overcome the old dichotomy between “rational” and “historical” reconstructions of past thought, that is, between anachronism and antiquarianism.
William S. Sax
- Published in print:
- 2008
- Published Online:
- January 2009
- ISBN:
- 9780195335866
- eISBN:
- 9780199868919
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195335866.003.0003
- Subject:
- Religion, Theology
This chapter focuses on healers, specifically oracular consultations and the major healing rituals. Local notions of place and landscape are of fundamental importance in oracular consultations as ...
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This chapter focuses on healers, specifically oracular consultations and the major healing rituals. Local notions of place and landscape are of fundamental importance in oracular consultations as well as in healing rituals. These are used as a kind of lens through which to observe and understand the healing cult in general. The experience and transmission of the cult of Bhairav is inseparable from local understandings of place and landscape, especially the way that landscape embodies history, memory, and notions of the person. That is why, in order to grasp the cult “from the inside,”, the chapter considers the ideas and practices associated with place and landscape.Less
This chapter focuses on healers, specifically oracular consultations and the major healing rituals. Local notions of place and landscape are of fundamental importance in oracular consultations as well as in healing rituals. These are used as a kind of lens through which to observe and understand the healing cult in general. The experience and transmission of the cult of Bhairav is inseparable from local understandings of place and landscape, especially the way that landscape embodies history, memory, and notions of the person. That is why, in order to grasp the cult “from the inside,”, the chapter considers the ideas and practices associated with place and landscape.
William S. Sax
- Published in print:
- 2008
- Published Online:
- January 2009
- ISBN:
- 9780195335866
- eISBN:
- 9780199868919
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195335866.003.0004
- Subject:
- Religion, Theology
This chapter examines oracles and gurus, the two main types of ritual specialists in the healing cult of Bhairav. It shows that they are distinguished above all in terms of agency and patiency. The ...
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This chapter examines oracles and gurus, the two main types of ritual specialists in the healing cult of Bhairav. It shows that they are distinguished above all in terms of agency and patiency. The oracles are the gods' patients: they subordinate their personal agency to that of the gods whose vessels they are, and their reputation and success depends on the degree to which they are thought to embody completely the god. The gurus, on the other hand, are masters of the spirits, and their reputation and success depends on the degree to which they are believed to control supernatural beings, turning them into their “disciples,” that is, their patients. The chapter introduces several oracles and gurus, mostly in their own words, and attempt to shows how such relations of agency and patiency work themselves out in practice.Less
This chapter examines oracles and gurus, the two main types of ritual specialists in the healing cult of Bhairav. It shows that they are distinguished above all in terms of agency and patiency. The oracles are the gods' patients: they subordinate their personal agency to that of the gods whose vessels they are, and their reputation and success depends on the degree to which they are thought to embody completely the god. The gurus, on the other hand, are masters of the spirits, and their reputation and success depends on the degree to which they are believed to control supernatural beings, turning them into their “disciples,” that is, their patients. The chapter introduces several oracles and gurus, mostly in their own words, and attempt to shows how such relations of agency and patiency work themselves out in practice.
Yulia Ustinova
- Published in print:
- 2009
- Published Online:
- January 2009
- ISBN:
- 9780199548569
- eISBN:
- 9780191720840
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199548569.003.0003
- Subject:
- Classical Studies, Ancient Greek, Roman, and Early Christian Philosophy
This chapter discusses oracles focused on caves and subterranean chambers, such as the prophetic caves belonging to Pan and the Nymphs, oracles of the dead (at Taenarum, Heracleia Pontica, and ...
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This chapter discusses oracles focused on caves and subterranean chambers, such as the prophetic caves belonging to Pan and the Nymphs, oracles of the dead (at Taenarum, Heracleia Pontica, and elsewhere), the caverns in the valley of Meander (Hierapolis and Acharaca), oracular cults of immortal subterranean daimons (Trophonius, Amphiaraus, Zalmoxis, Rhesus, and Orpheus), and several ancient and important oracular shrines of Apollo (Ptoion, Claros, and most notably, Delphi). The main reasons for location of oracles in caves are sensory deprivation or inhalation of poisonous gases that induced altered states of consciousness required for inspired divination. It is also argued that cave experiences of ordinary Greeks were quite widespread. Prophetic priests, members of sacred embassies, private consultants who applied to various oracles for advice, and individuals who personally experienced in caves altered states of consciousness—all these people knew that descent into caves brought about noetic sensations.Less
This chapter discusses oracles focused on caves and subterranean chambers, such as the prophetic caves belonging to Pan and the Nymphs, oracles of the dead (at Taenarum, Heracleia Pontica, and elsewhere), the caverns in the valley of Meander (Hierapolis and Acharaca), oracular cults of immortal subterranean daimons (Trophonius, Amphiaraus, Zalmoxis, Rhesus, and Orpheus), and several ancient and important oracular shrines of Apollo (Ptoion, Claros, and most notably, Delphi). The main reasons for location of oracles in caves are sensory deprivation or inhalation of poisonous gases that induced altered states of consciousness required for inspired divination. It is also argued that cave experiences of ordinary Greeks were quite widespread. Prophetic priests, members of sacred embassies, private consultants who applied to various oracles for advice, and individuals who personally experienced in caves altered states of consciousness—all these people knew that descent into caves brought about noetic sensations.
Alain Bresson
- Published in print:
- 2012
- Published Online:
- January 2013
- ISBN:
- 9780197265062
- eISBN:
- 9780191754173
- Item type:
- chapter
- Publisher:
- British Academy
- DOI:
- 10.5871/bacad/9780197265062.003.0010
- Subject:
- Classical Studies, European History: BCE to 500CE
After initial comments on the role of Greek inscriptions as ‘archives’, this chapter reviews the drastic changes that have occurred since Finley's book of 1973 in the picture of the ancient economy, ...
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After initial comments on the role of Greek inscriptions as ‘archives’, this chapter reviews the drastic changes that have occurred since Finley's book of 1973 in the picture of the ancient economy, both by acknowledging development and growth, and by adopting new concepts, not least New Institutional Economics with its emphasis on transaction costs. The methodological impact of such new approaches is sketched in four fields, each of which is illustrated with epigraphic documentation: (1) production and growth, instancing technological advance, land exploitation and textile production; (2) finance, taxes, trade and prices, with emphasis on the need and opportunities for quantification; (3) money and coinage; and (4) the transformation of uncertainty into an assessment of risk, illustrated in respect of farming practices and recourse to consultation of oracles and curse-tablets.Less
After initial comments on the role of Greek inscriptions as ‘archives’, this chapter reviews the drastic changes that have occurred since Finley's book of 1973 in the picture of the ancient economy, both by acknowledging development and growth, and by adopting new concepts, not least New Institutional Economics with its emphasis on transaction costs. The methodological impact of such new approaches is sketched in four fields, each of which is illustrated with epigraphic documentation: (1) production and growth, instancing technological advance, land exploitation and textile production; (2) finance, taxes, trade and prices, with emphasis on the need and opportunities for quantification; (3) money and coinage; and (4) the transformation of uncertainty into an assessment of risk, illustrated in respect of farming practices and recourse to consultation of oracles and curse-tablets.
John Scheid
- Published in print:
- 2012
- Published Online:
- January 2013
- ISBN:
- 9780197265062
- eISBN:
- 9780191754173
- Item type:
- chapter
- Publisher:
- British Academy
- DOI:
- 10.5871/bacad/9780197265062.003.0003
- Subject:
- Classical Studies, European History: BCE to 500CE
An abundance of Latin votive inscriptions adds much to the knowledge of religious belief in the Roman World. Several major cults of Roman (e.g. emperor worship) and foreign (e.g. Mithras) origin, and ...
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An abundance of Latin votive inscriptions adds much to the knowledge of religious belief in the Roman World. Several major cults of Roman (e.g. emperor worship) and foreign (e.g. Mithras) origin, and the identification of local deities with classical gods, would be little understood were it not for the survival of inscriptions. Similarly, inscriptions alone furnish many details of the ritual and ceremonial of sacrifice, most notably in the case of the archival dossier of the Arval Brethren near Rome, not mentioned in any literary source. The hopes and fears of ordinary folk are revealed in the inscribed prayers and curses addressed to the many oracular shrines in the Greco-Roman world.Less
An abundance of Latin votive inscriptions adds much to the knowledge of religious belief in the Roman World. Several major cults of Roman (e.g. emperor worship) and foreign (e.g. Mithras) origin, and the identification of local deities with classical gods, would be little understood were it not for the survival of inscriptions. Similarly, inscriptions alone furnish many details of the ritual and ceremonial of sacrifice, most notably in the case of the archival dossier of the Arval Brethren near Rome, not mentioned in any literary source. The hopes and fears of ordinary folk are revealed in the inscribed prayers and curses addressed to the many oracular shrines in the Greco-Roman world.
David Quint
- Published in print:
- 2014
- Published Online:
- October 2017
- ISBN:
- 9780691161914
- eISBN:
- 9781400850488
- Item type:
- chapter
- Publisher:
- Princeton University Press
- DOI:
- 10.23943/princeton/9780691161914.003.0009
- Subject:
- Literature, Criticism/Theory
This concluding chapter examines the structure of the composite books 11 and 12, in which the prophesied destruction of Eden corresponds, antithetically, to the building of Pandaemonium at the ...
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This concluding chapter examines the structure of the composite books 11 and 12, in which the prophesied destruction of Eden corresponds, antithetically, to the building of Pandaemonium at the beginning of Paradise Lost in book 1. After the Fall, Eden might become a temple, oracle site, a grove of pagan rites, goal of pilgrimage—it has already, at the moment that Satan invades it in book 4, been compared to the sheepfold of the Church, prey to thieves, a Church too rich to escape corruption. In books that predict the rise of empires, God dissociates his cult from power and wealth, closing down and eventually washing away Eden, lest it become another Pandaemonium—a haunt of foul spirits.Less
This concluding chapter examines the structure of the composite books 11 and 12, in which the prophesied destruction of Eden corresponds, antithetically, to the building of Pandaemonium at the beginning of Paradise Lost in book 1. After the Fall, Eden might become a temple, oracle site, a grove of pagan rites, goal of pilgrimage—it has already, at the moment that Satan invades it in book 4, been compared to the sheepfold of the Church, prey to thieves, a Church too rich to escape corruption. In books that predict the rise of empires, God dissociates his cult from power and wealth, closing down and eventually washing away Eden, lest it become another Pandaemonium—a haunt of foul spirits.
Jon D. Mikalson
- Published in print:
- 2010
- Published Online:
- September 2010
- ISBN:
- 9780199577835
- eISBN:
- 9780191723063
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199577835.003.0004
- Subject:
- Classical Studies, Ancient Greek, Roman, and Early Christian Philosophy
In Socratic literature divination is a featured return from the gods for ‘service’ to them and helps form the ‘partnership’ of gods and men. Virtually all philosophers except Xenophanes and Epicurus ...
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In Socratic literature divination is a featured return from the gods for ‘service’ to them and helps form the ‘partnership’ of gods and men. Virtually all philosophers except Xenophanes and Epicurus accepted the practice. Socrates practised divination and employed it as proof of the gods' concern for humans, and his own practice was used by his defenders as proof that he had ‘proper respect’ for the gods. Special attention is given to his unique daimonion and to Apollo's oracle as a motivator of his philosophic mission. Separate sections discuss dreams and manteis (soothsayers) as described and used in the philosophic tradition, and the chapter concludes with the argument that divination was a major determinant of elements of ‘service to the gods’ such as sanctuaries, sacrifices, festivals, and other cult activities.Less
In Socratic literature divination is a featured return from the gods for ‘service’ to them and helps form the ‘partnership’ of gods and men. Virtually all philosophers except Xenophanes and Epicurus accepted the practice. Socrates practised divination and employed it as proof of the gods' concern for humans, and his own practice was used by his defenders as proof that he had ‘proper respect’ for the gods. Special attention is given to his unique daimonion and to Apollo's oracle as a motivator of his philosophic mission. Separate sections discuss dreams and manteis (soothsayers) as described and used in the philosophic tradition, and the chapter concludes with the argument that divination was a major determinant of elements of ‘service to the gods’ such as sanctuaries, sacrifices, festivals, and other cult activities.
Michael Fishbane
- Published in print:
- 1988
- Published Online:
- November 2003
- ISBN:
- 9780198266990
- eISBN:
- 9780191600593
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198266995.003.0016
- Subject:
- Religion, Judaism
Introduces the topic of mantological exegesis, this being the interpretation and reinterpretation of prophecies, oracles, and other prognostications over time. The discussion begins with a ...
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Introduces the topic of mantological exegesis, this being the interpretation and reinterpretation of prophecies, oracles, and other prognostications over time. The discussion begins with a consideration of those factors in the mantological materials that make for exegesis, like the ambiguity or absence of a time for the actualization of the forecast, as well as cases of failure of the prophecy to materialize and the need to determine its proper meaning. The mantological materials are also part of the traditum or ancient Israel, and their reinterpretation is part of its ongoing traditio and reception.Less
Introduces the topic of mantological exegesis, this being the interpretation and reinterpretation of prophecies, oracles, and other prognostications over time. The discussion begins with a consideration of those factors in the mantological materials that make for exegesis, like the ambiguity or absence of a time for the actualization of the forecast, as well as cases of failure of the prophecy to materialize and the need to determine its proper meaning. The mantological materials are also part of the traditum or ancient Israel, and their reinterpretation is part of its ongoing traditio and reception.
Michael Fishbane
- Published in print:
- 1988
- Published Online:
- November 2003
- ISBN:
- 9780198266990
- eISBN:
- 9780191600593
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198266995.003.0018
- Subject:
- Religion, Judaism
Deals with the mantological exegesis of oracles (or prophecies) in ancient Israel. A method is presented for the isolation of these exegetical traditions; as in early chapters, central is the ...
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Deals with the mantological exegesis of oracles (or prophecies) in ancient Israel. A method is presented for the isolation of these exegetical traditions; as in early chapters, central is the recognition of technical terms and of close comparison of parallel material. The analyses break down into two broad categories: the first of these treats the phenomenon of non‐transformative exegesis, where the language of the oracle is explicated or clarified, and hidden codes revealed; the second deals with transformative exegesis, where the terms or meaning of the oracle is re‐adapted, reapplied, or revised—all in accord with new understandings of the proper intent and purpose of the oracle. Thus, vague or imprecise predictions are specified for new times (like the ongoing revisions of Jeremiah's 70‐year oracle), and earlier material are reused in new theological ways (like the way early material in the book of Isaiah is reused in the later strata).Less
Deals with the mantological exegesis of oracles (or prophecies) in ancient Israel. A method is presented for the isolation of these exegetical traditions; as in early chapters, central is the recognition of technical terms and of close comparison of parallel material. The analyses break down into two broad categories: the first of these treats the phenomenon of non‐transformative exegesis, where the language of the oracle is explicated or clarified, and hidden codes revealed; the second deals with transformative exegesis, where the terms or meaning of the oracle is re‐adapted, reapplied, or revised—all in accord with new understandings of the proper intent and purpose of the oracle. Thus, vague or imprecise predictions are specified for new times (like the ongoing revisions of Jeremiah's 70‐year oracle), and earlier material are reused in new theological ways (like the way early material in the book of Isaiah is reused in the later strata).
Michael Fishbane
- Published in print:
- 1988
- Published Online:
- November 2003
- ISBN:
- 9780198266990
- eISBN:
- 9780191600593
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198266995.003.0019
- Subject:
- Religion, Judaism
Deals with various generic transformations. One section deals with the transformation of non‐oracles into oracles (e.g. original curses are transformed into oracles; and blessings are changed into ...
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Deals with various generic transformations. One section deals with the transformation of non‐oracles into oracles (e.g. original curses are transformed into oracles; and blessings are changed into oracles); a second one deals with the transformation of oracles into non‐oracles.Less
Deals with various generic transformations. One section deals with the transformation of non‐oracles into oracles (e.g. original curses are transformed into oracles; and blessings are changed into oracles); a second one deals with the transformation of oracles into non‐oracles.
Mary Douglas
- Published in print:
- 2001
- Published Online:
- November 2003
- ISBN:
- 9780199244195
- eISBN:
- 9780191600548
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0199244197.003.0006
- Subject:
- Religion, Biblical Studies
This chapter dips into anthropological studies of oracles to illustrate the scale of the gap made by the abolition of oracles. Two things about the priestly laws would make more sense if priestly use ...
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This chapter dips into anthropological studies of oracles to illustrate the scale of the gap made by the abolition of oracles. Two things about the priestly laws would make more sense if priestly use of oracles were allowed: one is the use of the oath to bring a private case into priestly jurisdiction; the other is the use of the oracle to supplement the judicial system at its weak points. No one knows when oracles and soothsaying were first forbidden, but if it was at a very early date, then the last editors of Leviticus would hardly know the arcane meanings of the fragments they gathered together; the difficulty is as much for the writer as for the reader – how could he present a sacrificial cult without saying a word about the working of the oracles? If the gap has not been remarked, it would be because the readers are not familiar with a sacrificial cult. This point is further discussed in sections on divination and sacrifice, knowing when to make a private sacrifice, the plausibility of oracles, priestly divination, inadvertent sin, sacrilege, and judicial uses of the oath.Less
This chapter dips into anthropological studies of oracles to illustrate the scale of the gap made by the abolition of oracles. Two things about the priestly laws would make more sense if priestly use of oracles were allowed: one is the use of the oath to bring a private case into priestly jurisdiction; the other is the use of the oracle to supplement the judicial system at its weak points. No one knows when oracles and soothsaying were first forbidden, but if it was at a very early date, then the last editors of Leviticus would hardly know the arcane meanings of the fragments they gathered together; the difficulty is as much for the writer as for the reader – how could he present a sacrificial cult without saying a word about the working of the oracles? If the gap has not been remarked, it would be because the readers are not familiar with a sacrificial cult. This point is further discussed in sections on divination and sacrifice, knowing when to make a private sacrifice, the plausibility of oracles, priestly divination, inadvertent sin, sacrilege, and judicial uses of the oath.
Marvin A. Sweeney
- Published in print:
- 2001
- Published Online:
- November 2003
- ISBN:
- 9780195133240
- eISBN:
- 9780199834693
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0195133242.003.0003
- Subject:
- Religion, Biblical Studies
The present form of Josiah's regnal account in 2 Kings 22–23 clearly presupposes the death of Josiah insofar as it presents an oracle by the prophetess Huldah that states that Josiah will die before ...
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The present form of Josiah's regnal account in 2 Kings 22–23 clearly presupposes the death of Josiah insofar as it presents an oracle by the prophetess Huldah that states that Josiah will die before he sees the judgment decreed by YHWH against Jerusalem, Judah, and the house of David. Analysis of this oracle indicates that it is formulated in relation to a similar oracle concerning King Ahab of Israel by the prophet Elijah (1 Kings 21:17–29). Nevertheless, literary tension in the presentation of this oracle and the superlative evaluations of Josiah throughout these chapters concerning his righteousness in following the example of King David and in observing Mosaic Torah indicate that an original narrative concerning Josiah's righteous rule has been reworked to account for his death and the upcoming Babylonian exile.Less
The present form of Josiah's regnal account in 2 Kings 22–23 clearly presupposes the death of Josiah insofar as it presents an oracle by the prophetess Huldah that states that Josiah will die before he sees the judgment decreed by YHWH against Jerusalem, Judah, and the house of David. Analysis of this oracle indicates that it is formulated in relation to a similar oracle concerning King Ahab of Israel by the prophet Elijah (1 Kings 21:17–29). Nevertheless, literary tension in the presentation of this oracle and the superlative evaluations of Josiah throughout these chapters concerning his righteousness in following the example of King David and in observing Mosaic Torah indicate that an original narrative concerning Josiah's righteous rule has been reworked to account for his death and the upcoming Babylonian exile.
Alan H. Sommerstein
- Published in print:
- 2010
- Published Online:
- September 2010
- ISBN:
- 9780199568314
- eISBN:
- 9780191723018
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199568314.003.0013
- Subject:
- Classical Studies, Literary Studies: Classical, Early, and Medieval
This chapter draws attention to two misconceptions about Aeschylus' Choephoroi. It points out, firstly, that Electra is recommended to pray (110–21), and then does pray (130–44), for the return of ...
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This chapter draws attention to two misconceptions about Aeschylus' Choephoroi. It points out, firstly, that Electra is recommended to pray (110–21), and then does pray (130–44), for the return of Orestes and the coming of someone who will avenge Agamemnon's murder, as if these were two entirely separate things; not till she and we hear of Apollo's oracle (269–96) does she learn that Orestes himself must be the avenger. Secondly, Apollo's oracle as at first reported contains no promise of protection, only commands and threats; the first mention of a promise comes only at lines 1032–3, and until then the audience cannot be sure that Apollo will not let the endless cycle of revenge continue indefinitely.Less
This chapter draws attention to two misconceptions about Aeschylus' Choephoroi. It points out, firstly, that Electra is recommended to pray (110–21), and then does pray (130–44), for the return of Orestes and the coming of someone who will avenge Agamemnon's murder, as if these were two entirely separate things; not till she and we hear of Apollo's oracle (269–96) does she learn that Orestes himself must be the avenger. Secondly, Apollo's oracle as at first reported contains no promise of protection, only commands and threats; the first mention of a promise comes only at lines 1032–3, and until then the audience cannot be sure that Apollo will not let the endless cycle of revenge continue indefinitely.
H. G. M. Williamson
- Published in print:
- 1994
- Published Online:
- November 2003
- ISBN:
- 9780198263609
- eISBN:
- 9780191600821
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198263600.003.0007
- Subject:
- Religion, Judaism
Continues the examination begun in the previous chapter, this time focusing on Chs. 13–27, which contain the ‘oracles against the nations’ (13–23) and the so‐called ‘Isaiah Apocalypse’ (24–27). ...
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Continues the examination begun in the previous chapter, this time focusing on Chs. 13–27, which contain the ‘oracles against the nations’ (13–23) and the so‐called ‘Isaiah Apocalypse’ (24–27). Presents the case for Deutero‐Isaianic influence in the former group of chapters and assesses recent studies (such as that by B. Gosse) that challenge this hypothesis. Parallels both within the Book of Isaiah and in other Old Testament books (such as Hosea, Joel, Jeremiah, Genesis, and Amos) are then assessed in a search for evidence of the hand of Deutero‐Isaiah in the second group of chapters.Less
Continues the examination begun in the previous chapter, this time focusing on Chs. 13–27, which contain the ‘oracles against the nations’ (13–23) and the so‐called ‘Isaiah Apocalypse’ (24–27). Presents the case for Deutero‐Isaianic influence in the former group of chapters and assesses recent studies (such as that by B. Gosse) that challenge this hypothesis. Parallels both within the Book of Isaiah and in other Old Testament books (such as Hosea, Joel, Jeremiah, Genesis, and Amos) are then assessed in a search for evidence of the hand of Deutero‐Isaiah in the second group of chapters.
H. G. M. Williamson
- Published in print:
- 1994
- Published Online:
- November 2003
- ISBN:
- 9780198263609
- eISBN:
- 9780191600821
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198263600.003.0008
- Subject:
- Religion, Judaism
Considers the content and historical background of Isaiah Chs. 28–39, which describe political events from the time of Isaiah of Jerusalem and include the so‐called ‘woe!’ oracles. Assesses evidence ...
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Considers the content and historical background of Isaiah Chs. 28–39, which describe political events from the time of Isaiah of Jerusalem and include the so‐called ‘woe!’ oracles. Assesses evidence for the dating of these chapters and discusses research by scholars including P.R. Ackroyd, K.A.D. Smelik, J.W. Groves and E.W. Conrad into the literary links between this section and earlier chapters of the book and the reasons for its present positioning in the book of Isaiah. Compares Chs. 36–39 with 2 Kings 18–20, considering their relevance to the investigation of literary dependence in the versions of Isaiah, and continues the examination of evidence for Deutero‐Isaianic intervention and its effect on the overall composition of the book.Less
Considers the content and historical background of Isaiah Chs. 28–39, which describe political events from the time of Isaiah of Jerusalem and include the so‐called ‘woe!’ oracles. Assesses evidence for the dating of these chapters and discusses research by scholars including P.R. Ackroyd, K.A.D. Smelik, J.W. Groves and E.W. Conrad into the literary links between this section and earlier chapters of the book and the reasons for its present positioning in the book of Isaiah. Compares Chs. 36–39 with 2 Kings 18–20, considering their relevance to the investigation of literary dependence in the versions of Isaiah, and continues the examination of evidence for Deutero‐Isaianic intervention and its effect on the overall composition of the book.
Mary Douglas
- Published in print:
- 2001
- Published Online:
- November 2003
- ISBN:
- 9780199244195
- eISBN:
- 9780191600548
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0199244197.003.0010
- Subject:
- Religion, Biblical Studies
Leviticus consists almost entirely of divine laws, which are interrupted twice by narratives, and both of these interruptions are about encroachment on the divine prerogative; there is no accepted ...
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Leviticus consists almost entirely of divine laws, which are interrupted twice by narratives, and both of these interruptions are about encroachment on the divine prerogative; there is no accepted explanation for why they should occur where they do. The explanation proposed in this chapter is that the structure of law and narrative cuts the book to the shape of the controlling paradigm. This means that the book of Leviticus itself is structured as a tripartite projection of the tabernacle, and thus also as a projection of Mount Sinai. On this reading the two stories (narratives) correspond to two screens which, according to the instructions given in Exodus, divide the desert tabernacle into three sections of unequal size: the narratives interrupt the movement through the laws as the two screens interrupt the movement through the tabernacle. This thesis is discussed in sections covering: Leviticus as a projection of the tabernacle; fire for fire, and burning for burning; the curser cursed; the scandal of the law of talion (retaliation); and the language of oracles.Less
Leviticus consists almost entirely of divine laws, which are interrupted twice by narratives, and both of these interruptions are about encroachment on the divine prerogative; there is no accepted explanation for why they should occur where they do. The explanation proposed in this chapter is that the structure of law and narrative cuts the book to the shape of the controlling paradigm. This means that the book of Leviticus itself is structured as a tripartite projection of the tabernacle, and thus also as a projection of Mount Sinai. On this reading the two stories (narratives) correspond to two screens which, according to the instructions given in Exodus, divide the desert tabernacle into three sections of unequal size: the narratives interrupt the movement through the laws as the two screens interrupt the movement through the tabernacle. This thesis is discussed in sections covering: Leviticus as a projection of the tabernacle; fire for fire, and burning for burning; the curser cursed; the scandal of the law of talion (retaliation); and the language of oracles.
