By John Bodel, Saul M. Olyan
The 1st publication to discover the non secular dimensions of the family members and the loved ones in historic Mediterranean and West Asian antiquity.
- Advances our figuring out of family and familial faith, instead of state-sponsored or civic temple cults
- Reconstructs family and kin non secular practices in Egypt, Greece, Rome, Israel, Mesopotamia, Ugarit, Emar, and Philistia
- Explores many family rituals, equivalent to supplying for ancestral spirits, and petitioning of a householdвЂ™s buyer deities or of spirits linked to the home itself
- Examines lifecycle rituals вЂ“ from being pregnant and delivery to adulthood, outdated age, loss of life, and past
- Looks at spiritual practices in relation to the loved ones either in the domestic itself and different areas, equivalent to at extramural tombs and native sanctuaries
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Extra resources for Household and Family Religion in Antiquity
Domestic offerings to the dead need not imply, then, that the ancestors had their final resting-place under the floor of the family house. Another way for the dead to be physically present in the house was in the form of images. The references to such images are not unequivocal and mostly in texts originating from the periphery of Babylonia. ”53 Were the term to denote the disembodied spirits of the dead, there would be no sense in saying that the disinherited were not to approach the eIemmu, since ghosts move about and do not have a fixed abode in the house.
My contribution to this volume consists of three sections. I shall first delineate the two components of family religion in Mesopotamia in the second millennium Household and Family Religion in Antiquity Edited by John Bodel and Saul M. Olyan © 2008 Blackwell Publishing Ltd. qxd 28/02/2008 11:14 Page 21 Second Millennium West Asian Family Religion 21 bce. They consist of the devotion to the family god, on the one hand, and to the cult of the ancestors, on the other. The investigation into the worship of family gods and the cult of the ancestors will take up the bulk of my contribution.
Redford (Toronto and Buffalo: University of Toronto Press, 1970), pp. 6–11, esp. p. 7, line 5 dingir* é dinnin é (incantation to be recited at the gate of the house); Frans A. M. Wiggermann, Mesopotamian Protective Spirits: The Ritual Texts, Cuneiform Monographs 1 (Groningen: Styx and PP Publications, 1992), 134, Text V (building ritual), ii 3′ [dingir] é* dxv é. The only text that could be invoked to this effect is CBS 1513 mentioned by Johanna Spaey, “Emblems in Rituals in the Old Babylonian Period,” in Ritual and Sacrifice in the Ancient Near East: Proceedings of the International Conference organized by the Katholieke Universiteit Leuven from the 17th to the 20th of April 1991, Orientalia lovaniensia analecta 55, ed.