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This short note 1 comments on two panels of the west wall of the Dura synagogue. 2 Details of these panels were interpreted by some as probably connected to depictions of goddesses. Considering the predominant masculinity of ancient Jewish theology, 3 this interesting interpretation naturally

In: Journal for the Study of Judaism

; it is the marriage ring that your father gave to me; the circle is inscribed with the royal sign and the setting is consecrated with a pantarbe stone, endowed with a secret power. Like the two goddesses at Eleusis, mother and daughter are separated by a (perceived) assault on chastity. But

In: Mnemosyne

“Rhapsody on Gaotang” had disappeared altogether from Chinese literature. 1 This study attempts to reveal the two modes of depicting goddesses in the literary works of early medieval China [220-589] derived from the above-mentioned early works of Song Yu, showing that the “Goddess of Love” never truly

In: Journal of Chinese Humanities

WHAT DO WE EXPERIENCE IF WE HAVE RELIGIOUS EXPERIENCE? P ETER A NTES Summary The starting point of the paper is the historical fact that people who have special forms of religious experience such as seeing saints, angels, gods or goddesses can always say whom they saw. They never met anyone

In: Numen

Protestant faith, the women find themselves continuously revisiting theological concepts and reinterpreting them. Distance is taken from various issues as they are evaluated and much is dismissed as unnecessary both in the mother tradition and in the new Protestant tradition. However, one subject seems to

In: Mission Studies

matronae banqueted together with the goddesses Juno and Diana on the Capitoline. On the night of June 1, beside the Tiber, Augustus sacrificed to the birth-goddesses Ilithyiae. 44 He prayed to the Ilithyiae that they should protect mothers, help with childbirth, and increase progeny according to his own

In: Numen

prevailing between them. This arrangement proved most attractive, sufficiently so to serve as a model for other groups of divinities that originally followed dif- ferent structural principles. The Mothers (Miitrkiis) used to be seven goddesses, arranged in a linear sequence. Before our eyes, they are

In: Numen

kuʻualoha hoʻomanawanui’s recent book Voices of Fire (Minneapolis: University of Minnesota Press, 2014). The book focuses on the importance of Native Hawaiian moʻolelo (stories, histories) of revered akua (goddesses) Pele and Hiʻiaka in nineteenth-century Hawaiian-language newspapers and in

In: Asian Diasporic Visual Cultures and the Americas

Sanctuary of the Mother Goddess, ca. 350 B.C.Athens SEG 37 40 Athens. Boundary Stone of the Pnyx, ca. 500-450 B.C.Athens SEG 38 15 Athens. Boundary Stone of the Pnyx, ca. 500-450 B.C.Athens SEG 38 171 Athens. Boundary Stone of Αpollo Patroos, Early 4th cent. B.C.Athens SEG 41 15 Athens. Boundary Stone

In: Supplementum Epigraphicum Graecum Online

architectural planes are given life by the "... warmth of energy in the contained but potentially eruptive female figures." Within the cultural milieu the author suggests that these sen- suous females are expressions of "repressed longings for the ancient worship of mother goddesses, ... " so that to Indian

In: Journal of Asian and African Studies