By Barbara Kowalzig
Making a song for the Gods develops a brand new procedure in the direction of an outdated query within the examine of faith - the connection of fantasy and formality. targeting historic Greek faith, Barbara Kowalzig exploits the joint prevalence of fantasy and formality in archaic and classical Greek song-culture. She exhibits how choral performances of fable and formality, occurring all around the historic Greek global within the early 5th century BC, aid to impact social and political swap of their personal time. non secular music emerges as quintessential to a speedily altering society soaring among neighborhood, nearby, and panhellenic identities and among aristocratic rule and democracy. Drawing on modern debates on fable, ritual, and function in social anthropology, glossy heritage, and theatre stories, this booklet establishes Greek religion's dynamic position and offers spiritual song-culture its deserved position within the research of Greek historical past.
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Extra resources for Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece (Oxford Classical Monographs)
Sample text
8 Harrison (1912) 330. 9 Despite, or perhaps because of, her pronouncedly evolutionist stance, Harrison’s rather intuitive theories seem indirectly to acknowledge that the much sought-for original relationship between myth and ritual is in fact poorly reflected in surviving Greek myths or rituals. Harrison then grew dissatisfied with her initial concept and changed her theory into what has become known as the first of many models of myth and ritual arising ‘pari passu’ (‘in parallel’), with both myth and ritual having a common starting point in a particular social situation.
52 This has certain ramifications. 53 The controversy arose over aetiology’s relation to archaeological remains of cult places. Surviving traces of the Israelites were thought either to have stimulated aetiological myth in the first place, or, on the contrary, to have supported a transmission of hard facts over time. 54 What makes this debate intriguing for us is that aetiology’s most effective tool, its play with the illusion of continuity, for a long time puzzled these students. This is not to say that aetiology is devoid of historical meaning—quite the contrary.
Specifically on Jane Harrison, Beard (2000); Robinson (2002). 3 Tylor (1958; orig. 1871). g. 16–18: ‘antique religions had for the most part no creeds; they consisted entirely of institutions and practices . . So far as myths consist of explanations of ritual, their value is altogether secondary, and . . ’ 28: ‘religion did not exist for the sake of saving souls but for the preservation and welfare of society’. The totem theory expounded in the Lectures was picked up by Durkheim on whom see pp.