Cornell University Essay Questions 2011

Cornell University Essay Questions 2011-76
The various Attic calendars are perfect examples of the importance of heroes in local cult. no political explanation of a hero cult will have much power that does not start from the experience of the worshipper who visited the shrine and, where it was not consumed in the flames, ate the sacrificial meat.” The last sentence is a perfect transition to the next chapter, the fifth one ("Killing, Dining, Communicating").The last part of the chapter questions the motives for their worship, the benefit expected by their worshippers, which is not primarily a “political” one, as sometimes assumed. After dealing with the gods and heroes, Parker scrutinizes sacrifice, the main ritual that achieves communication with them.Inscribing festivals in history is a difficult task, even though innovation and evolution are to be taken for granted in many cases. The seventh chapter’s title ("The Varieties of Greek Religious Experience") is inspired by William James’s famous book ("The Varieties of Religious Experience"), but nothing in James’s work is equivalent to the Greek “experiences”.

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”, on the one hand; on the other, “how, if at all, an individual could choose particular kinds of relation to the gods? Social position and gender are other criteria whose implications are carefully analyzed.

To deal with the second question, Parker observes that “public” and “private” initiatives are represented within civic religious life.

Reviewed by Vinciane Pirenne-Delforge, Fonds de la Recherche Scientifique – FNRS (Belgium) – University of Liège ([email protected]) This book is an important step in its author’s scholarly journey in the field of ancient Greek religion.

After Miasma (1983), Athenian Religion (1996), Polytheism and Society at Athens (2005), and many articles, On Greek Religion gathers together some of the methodological problems and central issues Robert Parker has been addressing for twenty-five years of research on a topic about which, paradoxically, “We know too much, and too little” (p. Therefore, this is neither a handbook nor an “Introduction to” nor a “Companion to…”.

Since the Greeks did not feel any “lack”, three questions arise: what reason(s) had the Greeks to believe in their gods?

how could they know what was pious or impious, pleasing or unpleasing to the gods?

Telling the first time of a ritual was considered to be the best way of explaining it.

Moreover, searching for almost every blessing was a potential exploitation of many festivals: they “were magnets that drew everything toward them” (p. The second attempt is to approach the festivals through their divine plots and the actions performed by humans: the god arrives, the god dies or disappears, the god weds; humans experience new life and the seasons, etiology (commemoration evoked above), self-celebration of the city, disorder and rudeness, social reversal, awe and terror.

Against the first argument, it can be argued that there were no “charter myths” in ancient Greece, on the one hand, and, on the other hand, that Aristophanes’s play The Birds plays on the image of smoke feeding the gods (v.

187-193, 1262-1266), one of whom, Prometheus, is put on stage talking about the lack of smoke for the gods who are hungry (v. The second argument can be qualified by the fact that sacrifice is a complex process that entails various ways of exploring statuses: meat-offering is a human expression of hierarchy, which adds something else, in terms of definition, to the burnt part of the animal.

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