By Bonna D. Wescoat

During this publication, a exotic workforce of authors explores the best way house, position, structure, and formality engage to build sacred event within the ancient cultures of the jap Mediterranean. Essays tackle basic matters and lines that permit structures to accomplish as spiritually transformative areas in old Greek, Roman, Jewish, early Christian, and Byzantine civilizations. jointly they reveal the a number of ways that works of structure and their settings have been energetic brokers within the ritual technique. structure didn't in simple terms host occasions; fairly, it magnified and increased them, interacting with rituals facilitating the development of rite. This ebook examines relatively the ways that rules and events generated by means of the interplay of position, outfitted setting, ritual motion, and reminiscence contributed to the cultural formula of the sacred event in several non secular faiths

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Extra resources for Architecture of the sacred : space, ritual, and experience from classical Greece to Byzantium

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Wittgenstein 1979, 5e. 53. Wittgenstein 1979, 8e. This is not the place to probe one deep and very significant strand in the construction of secular modernity’s fantasies about religion (of which its reductive implicit definition as “ritual” is one). But the long history of polemic between cef 21 22 cdf Jas� Elsner Protestant and Catholic scholarship on issues of what religion should be clearly includes questions of ritual (including the positions of anthropologists), the use of decoration and artifacts (including the positions of art historians and archaeologists), primitivism (both as a positive “simple” category and as a negative precivilized category) and so forth.

Even when a pathway was moved and attendant experience altered, the persistence of built (and rebuilt) steps suggests that the act of processing remained central. Theatral steps at Perachora, Corinth, Argos, Pergamon, and Knidos represent a chronological range of facilities built adjacent to ritual locations, identifiable by votive deposits and constructed features such as altars or pits. cef 29 30 cdf Mary B. Hollinshead For maximum effect, ritual requires the inclusive collecting of a critical mass of participants, and sufficient control of the group to channel their movement, then focus their attention on the sacred enactment.

1977. “Against Ritual: Loosely Structured Thoughts on a Loosely Defined Topic,” in Moore and Myerhoff 1977, pp. 25–35. Grimes, R. 1993. Reading, Writing and Ritualizing: Ritual in Fictive, Liturgical and Public Places, Washington, DC. Grimes, R. 2006. Rite out of Place: Ritual, Media and the Arts, Oxford. Hart, J. 1993. “Erwin Panofsky and Karl Mannheim: A Dialogue on Inter­ pretation,” Critical Inquiry 19, pp. 534–66. Hawkes, C. 1954. “Archaeological Theory and Method: Some Suggestions from the Old World,” American Anthropologist 56, pp.

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