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a level classical civilisation (ocr) > Greek Religion Scholarship 2 > Flashcards

Greek Religion Scholarship 2 Flashcards

1
Q

Redfield on the gods in Homer

A

“chief source of comedy” in the Iliad

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2
Q

Griffin on Homeric gods

A

Homer’s epics are full of really impressive gods who deserve the worship they receive

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3
Q

Allan on the morality of the gods

A

the gods are not portrayed as being amoral, but instead offer divine justice

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4
Q

Sowerby on the gods’ morality

A

the gods are characteristically amoral

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5
Q

Haynes on the gods

A

“I think that Greek gods are capricious and destructive because they are connected with the natural world which can often be the same”

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6
Q

Haynes on the reason for worship

A

“people might experience love or devotion… they may simply have been acknowledging a figure who had power over them… because of fear or social obligation”

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7
Q

Haynes on statues

A

“for the Greeks, statues are both representations of gods but also sort of manifestations of gods”

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8
Q

Parker on the variety of gods

A

“gods overflowed like clothes from an overfilled drawer which no one felt obliged to tidy”

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9
Q

Parker on the idea of gods in people’s heads

A

“the gods were… silhouettes; one could fill in the details according to one’s taste”

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10
Q

Scott on reciprocity

A

“they could be for you or against you, so you had to do your utmost to ensure that they were on your side”

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11
Q

Garland on reciprocity

A

the gods would only grant your request if it didn’t conflict with their will

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12
Q

Parker on reciprocity

A

“the ideal is to establish a cycle of favour and counter-favour between self and god that will continue indefinitely”

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13
Q

Aston on sacrifice

A

the point was to give something of economic and social value to you

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14
Q

Aston on temples

A

the temple is where you go to achieve communication and contact with the gods

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15
Q

Kindt on private vs public

A

ancient Greek has no terms for public or private

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16
Q

Kindt on the links between different types of religion

A
  • key institutions of ancient Greek religion are the stuff of polis as well as of personal religion.
  • Personal religion mapped onto the religions of the family and the household, which in turn mapped onto the religion of the city.
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17
Q

Kindt on Eleusis

A

“an individual engagement with the supernatural that nevertheless draws on a larger public (communal) context”

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18
Q

Zaidman and Pantel on the Eleusinian mysteries (2)

A
  • The community of initiates was “united by its shared experience”
  • “initiation in the mysteries… was rather a process of internal transformation, founded upon the emotional experience of a direct encounter with the divine”
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19
Q

Seaford on the Eleusinian mysteries

A

the point was to remove the fear of death

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20
Q

Critchley on the Eleusinian mysteries

A

“egalitarian ritual”

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21
Q

Garland on the Eleusinian mysteries

A

“we have to admit our ignorance” about the Eleusinian mysteries

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22
Q

Zaidman and Pantel on Epidauros/healing cults

A

Epidauros “was important not primarily because from time to time people were cured, but because it enabled the sick to go on hoping”

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23
Q

Bonnecherre on healing cults

A

the list of miracles invites us to accept the reality of psychosomatic cures

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24
Q

Parikh on anatomical votives

A

“[anatomical votives] represent not only the process of healing, but also the process of communicating with a god”

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25
Q

Burkert on sacrifice (2)

A
  • sacrifice is an emotional experience
  • communal sacrifice can reaffirm the solidarity of mortals of any gender or class
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26
Q

Burkert on sacrifice and anthromorphism

A

sacrifice doesn’t fit with the anthropomorphic nature of the gods bc they don’t get the nice bit

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27
Q

Detienne and Verdant on sacrifice

A

sacrifice was fundamentally killing for feeding a population who otherwise had little meat in their diet

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28
Q

Garland on sacrifice (2)

A
  • the gods were thought to derive pleasure from the smoke from a sacrifice
  • while the meal was important, this doesn’t take away from how it creates intimacy between mortal and immortal and had an important religious aspect
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29
Q

Garland on votive offerings

A

votive offerings were a way of seeking to ensure what had happened in the past would happen in the future

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30
Q

Parker on religious authority

A

Religious issues were decided by democracy. “decisions about religious affairs were taken by the organs of the polis, not by a separate body of religious specialists”

31
Q

Burkert on priesthoods

A
  • religious leaders often obtained their office through their economic power
  • priesthood is not a way of life, but a part-time and honorary office- it may involve expense but brings prestige
32
Q

Burkert on priests and miasma

A

virgins had the least contact with the different forms of miasma which is why they are often lead roles in cults. it also explains why some priestesses, though not virgins, must remain chaste while in office

33
Q

Chaniotis on religious authority

A

“religious authority lay in the hands of the state and the state alone. This means that it is nearly impossible to separate religious personnel from political personnel as their jobs often included political and religious tasks”

34
Q

Ryan on the Sacred way of Delphi

A

“forest of statues”

35
Q

Garland on the Parthenon

A

the Parthenon is not much more than a vanity box built to contain- show off might be the better word- the 36ft high chryselephantine statue of Athena

36
Q

Robertson on the Parthenon

A
  • the struggles of gods against giants, and Greeks against barbarians… shown in sculpture on fifth century temples were no doubt meant to recall the defeat of the Persians
  • the Parthenon seems to have a strongly propagandist character… seemed designed to emphasise Athenian imperialism… the pediments glorify the city goddess
37
Q

McHugh on the Parthenon

A

was a monument to Athenian imperialism

38
Q

Dowden on oracles

A

the oracular function is a unique way of crossing the divide between man and god and makes Apollo very special among the gods

39
Q

Ryan on the sacred way of Delphi

A

“forest of statues”

40
Q

Scott on Delphi and politics

A

“arena for intense political rivalry”

41
Q

Scott on information at Delphi (2)

A
  • “Delphi was the Greek world’s noticeboard”
  • a huge mixture of visitors. and the more people who came, the more information came with them. information which the priests and the oracle could use. so delphi’s answers were better informed and much more likely to make sense.
42
Q

Eidinow on Delphi

A

“no one state gained control”- Delphi was neutral

43
Q

Scott on athletic games

A

“athletics and religion may seem for us like uncomfortable bedfellows but for the ancient greeks it couldn’t have been more natural”

44
Q

Burkert on trees

A

trees were important in many sanctuaries

45
Q

Parker on belief in the gods for intellectuals

A

few Athenian intellectuals would have believed in the gods

46
Q

Taylor on Socrates

A

Socrates was seen as a religious deviant and subertver of religion and morality

47
Q

Vlastos on Socrates

A

Socrates’s gods were too moral and therefore contrary to Athenian tradition

48
Q

Giordano-Zecharya on Socrates’s gods

A

there’s no evidence Athenians had an issue with the morality of Socrates’s gods

49
Q

Parker on the reason for Socrates’s execution

A

“Socrates’ supposedly eccentric religious attitudes would almost certainly have gone unprosecuted had he not been associated with some the individuals responsible for the overthrow of the Athenian democracy in 403 B.C.”

50
Q

Parker on actions vs beliefs

A

“what matters is not ‘orthodoxy’, holding the right belief, but ‘orthopraxy’, doing the right thing”

51
Q

Parker on Greek beliefs

A

“no doubt [the Greeks] had many [ideas about the nature, powers and existence of the gods], each individual his or her own: the crucial point is those ideas were not policed”

52
Q

Giordano-Zecharya on actions vs beliefs

A

actions were important than beliefs in the ancient world

53
Q

Parker on oaths

A

“the belief that Zeus or ‘the gods’ uphold the just and punish the wicked is regularly expressed in greek texts” especially in oath taking.

54
Q

Parker on social morality and the gods

A

“the gods proved much more effective enforcers of social morality than their own cvs might lead one to think possible”

55
Q

Kilby on sanctuaries

A

“It would seem to this author that the magnificent sanctuaries of the ancient world compare more markedly with the health spas, resorts, and sanitariums of today’s world as they emphasize rehabilitation through exercise, recreation, diet, counseling, and sleep.”

56
Q

Thoms on the Thesmophoria

A

“Rituals like the Thesmophoria provided an avenue for women to return from patriarchal culture to the natural wildness of pre-cultural freedom.”

57
Q

Ekroth on heroes and gods

A

theyre of equal importance

58
Q

Ekroth on the attraction of ehroes as deities

A

“the attraction of heroes and hero-cults in promoting identity both for a community and for a group of people derived from the fact they were local and therefore more unique than the panhellenic gods”

59
Q

Gould on the certainty of greek religion

A

How did an ancient Greek know that divine power was at work… he didn’t…

60
Q

Burkert on homer and hesiod

A

The poetry of Hesiod and Homer- authorities that gave order to the religion

61
Q

Burkert on Athena

A

she gave organisational wisdom as her gift- the cultivated tree.

62
Q

Gould on reciprocity

A

(the reciprocity makes the divine-human relationships ordered)

63
Q

Edith Hall on the gods

A

childish, vindictive, cruel, full of laughter at human suffering

64
Q

McClure on the religious order

A

“the religious order reflected and reinforced the social order”

65
Q

McClure on women and funerals

A

“the most important religious obligation for women was the performance of funerary location”

66
Q

McClure on women and fertility

A

“the continuity of the polic and its welfare depended on women’s reproductive power”

67
Q

McClure on women as dedicators

A

“women in their capacity as dedicators could assume a public voice and proudly their contributions to their communities”

68
Q

McClure on what religion provided for women

A

religion was “the one sphere that allowed for female agency and civic influence”

69
Q

Thoms on mystery cult

A

women had a larger role in mystery cult than in the domestic sphere, more variance in their roles.

70
Q

Bonnecherre on divination

A

“in a world in which the smallest error could prove fatal, man depended on divination to act in the most effective way when confronted with an immediate choice entailing unknown and thus potentially harrowing repercussions”

71
Q

Bonnecherre on oracles

A

they were considered trustworthy because of their antiquity

72
Q

Eidinow on oracles

A

you should go and see them only about something you are unsure about

73
Q

Eidinow on rituals

A

set of ritual practices became a key part of the political and civic sturcture of the polis and of the identity of those within it

a level classical civilisation (ocr) (29 decks)

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