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Ritual Innovation in the Hebrew Bible and Early Judaism
Are the rituals in the Hebrew Bible of great antiquity, practiced unchanged from earliest times, or are they the products of later innovators? The canonical text is clear: ritual innovation is repudiated as when Jeroboam I of Israel inaugurate a novel cult at Bethel and Dan. Most rituals are traced back to Moses. From Julius Wellhausen to Jacob Milgrom, this issue has divided critical scholarship. With the rich documentation from the late Second Temple period, such as the Dead Sea Scrolls, it is apparent that rituals were changed. Were such rituals practiced, or were they forms of textual imagination? How do rituals change and how are such changes authorized? Do textual innovation and ritual innovation relate? What light might ritual changes between the Hebrew Bible and late Second Temple texts shed on the history of ritual in the Hebrew Bible?
The essays in this volume engage the various issues that arise when rituals are considered as practices that may be invented and subject to change. A number of essays examine how biblical texts show evidence of changing ritual practices, some use textual change to discuss related changes in ritual practice, while others discuss evidence for ritual change from material culture.
eBook
Seasonality in the Central Mexican Festivals and the Borgia Narrative
Chapter 3 explores images of seasonality in the colonial-period Aztec festival calendar. Tuned to the seasonal cycle, the eighteen veintena festivals incorporated a complex set of rituals designed to honor different deities throughout the year. This chapter also identifies images in the Codex Borgia narrative that depict specific seasonal ceremonies known from the Aztec calendar. Among the most important are the scenes showing rituals related to the spring equinox festival in Tlacaxipehualiztli and other rituals related to the summer solstice in Etzalcualiztli and the winter solstice in Panquetzaliztli. Chapter 3 closes with a section that analyzes how Precolumbian natural history is encoded in a year-long period represented by the narrative and how the narrative highlights changing seasonal images of flora and fauna over the course of a year.
Book Chapter
Dionysus in Rome
This chapter reviews the evidence for Dionysus' early accommodation in Italy, and presents a series of snapshots involving Dionysian ritual or role‐playing from Roman history. It presents a survey of the “reception” of Dionysus in Italy and it is complicated by the fact that the evidence does not enable the determination whether Dionysus was in fact 'imported' from the Greek world onto Italian soil, or how he came to be associated and ultimately identified with the Italic Liber and the Etruscan Fufluns. The main festival celebrated at the Temple of Ceres was the Cerealia, but the earliest fasti (Roman festival calendars), also attest Liberalia for March 17. A sign of Augustine's personal distance from the worship of Bacchus/Liber is that he conflates Liberalia with the more notorious Bacchanalia. Dionysus is a prominent subject of interest for the early Christian fathers owing to his many points of contact with Christ, including their connection with eternal life.
Book Chapter
Greek Government and the Organization of Time
This chapter contains sections titled:
Natural and Mechanical Time
Timing Devices
Calendars
The Archontic/Festival/Sacred Calendar
The Bouleutic/Prytany/Civil Calendar
Regularizing the Calendar
Conclusion
Book Chapter
The Lex Acilia and the Problem of Pontifical Intercalation
This chapter contains sections titled:
The Nature of the Measures
The Ritually Correct Method of Intercalation
Problems of Intercalation
Regulating Intercalation by Means of Laws
Book Chapter
IDENTIFYING THE SEASONAL PLACEMENT OF THE COLIGNY CALENDAR
Cette étude traite du positionnement du calendrier de Coligny dans l'année. L'année du calendrier comprend un certain nombre de notations particulières et spéciales ; en utilisant simultanément toutes ces notations, et en supposant qu'elles marquent des moments importants, tels que les solstices et les équinoxes, on peut déterminer l'emplacement des saisons dans l'année du calendrier. Il n'a été trouvé qu'un seul emplacement qui réponde à la plupart des points du calendrier, ce qui inspire un haut niveau de confiance. À partir de ce positionnement du calendrier dans l'année, on peut entamer une discussion sur les notations, les mois, et les fêtes, et sur leur signification pour le chronométrage celtique.
Journal Article
The Roman calendar from Numa to Constantine : time, history and the fasti
This book provides a definitive account of the history of the Roman calendar, offering new reconstructions of its development that demand serious revisions to previous accounts. Examines the critical stages of the technical, political, and religious history of the Roman calendar Provides a comprehensive historical and social contextualization of ancient calendars and chronicles Highlights the unique characteristics which are still visible in the most dominant modern global calendar
eBook
Ritual time: the seasonal calendar and religious festivals in Archaic and Republican central Italy
Time, place, and the rhythm of the seasons, essential constituents of ancient ritual, collaboratively shaped and channeled the experience of religious performance. Focusing on agricultural and civic time reckoning, this article investigates the orientations of the monuments at the extra-mural Sanctuary of the Thirteen Altars at Lavinium and their coordination with viticultural activities amid the shifting social and religious circumstances of the 6th and 5th c. BCE. The article will argue that the 6th- and 5th-c. altars were aligned in such a way as to face sunrise at a particular location on the horizon on two very particular days in the seasonal year. The altars at Lavinium, playing an important role in the emerging urban community's economic life, will be shown to be themselves a form of agentic seasonal timekeeping that closely determined the integration of local agricultural, religious, and economic practices.
Journal Article
Keeping time at Stonehenge
Scholars have long seen in the monumental composition of Stonehenge evidence for prehistoric time-reckoning—a Neolithic calendar. Exactly how such a calendar functioned, however, remains unclear. Recent advances in understanding the phasing of Stonehenge highlight the unity of the sarsen settings. Here, the author argues that the numerology of these sarsen elements materialises a perpetual calendar based on a tropical solar year of 365.25 days. The indigenous development of such a calendar in north-western Europe is possible, but an Eastern Mediterranean origin is also considered. The adoption of a solar calendar was associated with the spread of solar cosmologies during the third millennium BC and was used to regularise festivals and ceremonies.
Journal Article