Eski Yunan'da Kurban

From the Hellenistic period onwards, says Nilsson, individualism

replaced patriotism:62 religion was a personal, not a civic, matter,63

since Greek cities were lost in the wider context of the Hellenistic

kingdoms and the Roman Empire.64 The educated turned to phil-

osophy, and the great mass of people to superstition, mysteries, and

foreign cults. From the Greek cults, only those of Asklepios and

Hecate retained great popularity. p 22

‘...a fire-bearer went round the altars, probably to burn incense (any other sacrifice is

hardly thinkable).’74 Nilsson bases his argument on this mutilated

inscription in order to restore the sequence of a ritual not based on

animal sacriWce. This ritual ‘impressed people and seemed to them to

be a more appropriate veneration of the gods than animal sacriWce

which took place but rarely and at irregular intervals’.75 So, in

Nilsson’s view, Greeks showed an increasing lack of interest in animal

sacriWce, because they began to realize that this practice was inappro-

priate to worship, and favoured other cultic forms instead. p 24.

Among modern scholars, only R. Lane Fox has challenged Nilsson’s

view on the decline of animal sacrificial cult.78 He has insisted on the

fact that bloodless cult was not a new way of worship, starting in the

Hellenistic period. He has correctly advocated the view in favour of

which this book argues, namely that whenever animal sacriWce was

not oVered, this was due more to Wnancial reasons than to moral

hesitation. Unfortunately, his point is not accompanied by references

proving it: ‘The bloodless alternative to sacrifice owed something to

ease and economy, but nothing to growing scruples about shedding

animals’ blood. When pagans could pay for it, they did, and the

scruples of a few philosophers made no impact.” p 24-5.

Animal Sacrifice in Ancient Greek

Religion, Judaism,

and Christianity,100 bc–ad 200

MARIA-ZOE PETROPOULOU

OUP 2008

Matthew Paris ve St Louis

Matthew Paris, c1255. Parker Library, Corpus Christi College, Cambridge, UK
An African elephant arrived at Whitsand, on the coast of England, in late November 1254, a gift from the king of France, Louis IX, to Henry III of England. The elephant was said to have been acquired by Louis during a crusade to Palestine. A mandate in the Close Rolls, dated 7 January 39 Henry III (1255), orders the Sheriff of Kent “with John Gouch, to provide for bringing the King’s elephant from Whitsand to Dover, and if possible to London by water”

Matthew Paris ve St Louis

Matthew Paris, c1255. Parker Library, Corpus Christi College, Cambridge, UK
An African elephant arrived at Whitsand, on the coast of England, in late November 1254, a gift from the king of France, Louis IX, to Henry III of England. The elephant was said to have been acquired by Louis during a crusade to Palestine. A mandate in the Close Rolls, dated 7 January 39 Henry III (1255), orders the Sheriff of Kent “with John Gouch, to provide for bringing the King’s elephant from Whitsand to Dover, and if possible to London by water”

Krallık ve Mitolojisi

Defterisk tamamen yeni çıkacak portalın çalışmalarına ayrılmış durumda olduğundan not tutmak için burayı kullanıyorum.

Georges Duby quotes an unnamed source as saying, “In the kingdom of heaven, there is but one who reigns and that is he who hurls thunderbolts. It is only natural that on earth as well there be only one who reigns, under him.

Embedded in this grand conception of kingship were two broad functions. One was to exercise control over secular aªairs by providing for one ’s subjects, protecting them, ensuring the peace, and administering justice. The other function was sacerdotal or priestly, and involved responsibility for managing relations among the monarch, his people, and God. In this respect, the king played the role of a mediator, aiming to win the favor of the deity for himself and his people. 1 Enacting these functions in turn dictated two main forms of economic activity: pillage and sacrifice, or, in the words of medievalist Georges Duby, “to despoil and to proffer.”

Scott, Robert A.. Gothic Enterprise : A Guide to Understanding the Medieval Cathedral.

Ewing, NJ, USA: University of California Press, 2003. p 64.

3) The sacral king can trace their ancestry back ultimately to a deity. With most of the Anglo-Saxon kings this was Woden, but the kings of Essex traced themselves to Seaxneat. The Swedeish kings traced themselves to Frea (Frey).

http://swainblog.englatheod.org/

Yukarıdaki sayfada konu üzerine daha çok şey var... Oradan anladığım kadarıyla konuyla ilgili olarak mutlaka Heimskringla'ya bakmalı.