The Hellenistic Period In Greek Religion

The Hellenistic Period In Greek Religion The Hellenistic period, (from 323 B.C. to 30 B.C) refers to the time between the passing away of Alexander the Great and the growth of the Roman Empire under Augustus. This term Hellenistic in many occasions was used to create a distinction from the classical Hellenic period that preceded it. At this time of the three hundred years, the Greek culture was highly dominant in both the Middle East and the eastern Mediterranean. The Hellenistic religion particularly consisted of a variety of spiritual belief and practices of the people who existed at the time of the ancient influence of the Greek culture and the Roman Empire. Many years back, between 540 and 300BC during Alexanders Era, Greece exhibited unique characteristics in their architecture deigns, culture and tradition as well (Lockard 171). In the same period, Hellenistic age, Greek empire experienced the end of Alexanders era as Atigonus and Seleucustook over thus becoming the new rulers of the empire. However, these two leaders had their own specific territory to rule since Greece had been divided into several (three) parts (Martin 75). Greece, Macedonia and the near east constituted the three divided parts, which initially formed Greece previously ruled by the great Alexander. Antigonus controlled Greece and Macedonia, whereas, his counterpart, Seleucus, controlled the near east. These events had significant influence to Greeks economy, culture among other various aspects. However, our discussion will majorly concentrate on the culture of Greece during the historical period, Hellenistic age. During the period of Greek dominance, there existed a lifelong continuation of the Hellenistic religion. In essence, Greek gods and goddesses continued to be worshiped including the ancient rituals and practices that symbolized their spirituality. However, new religions from other nations and countries were adapted and brought change including the Egyptian gods such as Isis, the Syrian gods of Hadad and Atargatis provided a new dimension for those people in search of fulfillment in the present and afterlife. Despite the existence of these gods and goddesses, Hellenistic rulers were also commonly worshiped by people at this period. In Egypt for example, the ptolemies had taken up the worship of the pharaoh and established themselves everywhere as god kings. Some rulers even received the divine godly status in many parts of Greece (Mikalson 195). The socio economic and political turns that were occasioned due to Alexanders missions, the policies of his predecessors and wars brought massive changes to the religious cultures and traditions. The degree of these changes however, varied so much for Greeks living in the different cities and parts of the country. A good example was the Athenians who conventionally restored their old religious cults, festivals and a spiritual practice in the fifth century B.C.E. At the same period in Alexandria, there was a major contrast due to the clear heterogeneity of Greeks, Egyptians, the Jewish deities and the common religious practices in this multiethnic society (Mikalson 57). By design a the area had a mixed population of different cultures in the Greek world as all the residents and citizens of one city were never expected to worship in the same kind of sacrifices and festivals. As a result of religion bringing together these several nationalities to create a homogeneous city that is does not restrict religious policies of its rulers became possible. The changes attributed to Hellenistic Greek religion largely came from this religious multiculturalism in other metropolitan areas and Alexandria eventually affecting all other parts in Greek world. During the Hellenistic period the Greek religion had turned out to be a highly developed polytheism of a comprehensively anthropomorphic kind. The Greek gods were just merely male and females with normal human passions and sins but more powerful indeed but not so righteous than the people who worshiped them. The Greeks believed there was nothing lifeless about their gods, whether it is being portrayed by the chisel of the sculptors; to them they were warm, living and breathing human figures. However, there was no doubt in the moral quality in worship as it was regarded as a propitiation of risky tyrants. After the successful conquest of Alexander, the Greek culture spread like wild fire all over coming into closer contact with other civilizations in Egypt and the near East. Although the loss of independence of some Greek states to Macedonian rulers had a significant impact on their religion, the development of new philosophical systems never change their religion. There were instances of a decline in Hellenistic religion due to the discerning rise in atheism, skepticism and agnosticism and also an increase in superstitious beliefs, mysticism and astrology. The Greeks continued to worship the same gods giving similar sacrificial offerings, festivals and dedications as it was in the classical era. This period in the Hellenistic religion did not witness new religious practices as only minorities of Greeks were concerned with them (Fairbanks 121). Another key aspect of religion in the Hellenistic period was the institutions of cults that were dedicated to renowned rulers in the various Hellenistic Kingdoms. The initial cults were established under Alexanders rule whose power, stature and conquests had elevated him to a level the dictated special recognition. Many of his heirs extended his worship to the extent that in Egypt he was honored as god under Ptolemy Soter. Later on Ptolemys son declared his late father as god and went ahead to proclaiming himself as a living god and by doing so, made the Ptolemies adapted to earlier Egyptian concepts of worshiping Pharaoh. In some parts the practice varied since a ruler ended up receiving divine status and not full godly status. During 307 BCE in Athens, Demetrius and Monophthalmus were honored and respected as saviors for liberation of the city. As a result of these, alters were mounted and annual festival to mark the celebrations were founded including the introduction of the offic e the priest of the saviors. It was rare to find a temple being dedicated to rulers but in many occasions their statues were regularly erected in different temples and kings would end up being worshiped as sharing gods. Interestingly during the Hellenistic period the use of magic was evidently practiced as part of the religion of the time. Sanctuaries for witchcraft and oracular shrines were very popular including the use of charms and also incidences of casting cursing spells on others. Various symbols would be seen placed many house doors as a belief in bringing good luck or even prevent misfortunes for the occupants of the household (Fairbanks 234 ). Charms were designed and cut from precious stones and believed to carry protective power and sometimes were used to cast evil spells. There were also astrological beliefs that heavenly bodies like stars and planets had the capacity to influence a persons future, this arose commonly in Babylonia where it was specifically applied to a king or a nation. However, the Greeks in the Hellenistic age sophisticated this concept into an extremely complex system of Hellenistic astrology. During the Hellenistic era, worship generally consisted of sacrificial offerings of a number of domestic animals in holy alters that were accompanied by prayer and hymns. The worshipers would eat part of the sacrifice leaving the rest to be burnt for the purposes of appeasing the gods. The Greek authority extended into the field of religion as during the early times the ancient roman gods in most occasions were recognized with Greek gods. In addition, there were alternatives to religion that were presented in the Hellenistic philosophy the most common system being stoicism. This religious philosophical concept taught the beliefs about life as to live in accordance with the rational order which was believed to rule the entire universe (De Gruyter 207). It further explains that people must accept their fate in accordance to the divine will. There was also an extensive mythology in the Hellenistic Greek religion that consisted of a lot of stories about gods and goddesses and how they af fect the life of earthy beings especially humans. Even though many of the myths revolved around heroic actions most of them were recognized as part of religion in all times.

Definition Essay - What is Wisdom? -- Expository Definition Essays

What is Wisdom? If one asks the majority of people what the word wisdom means, most will answer vaguely that it is the knowledge gained during a lifetime. However, wisdom is much more than just knowledge gained; it signifies the accumulation of knowledge, the application of learning, and the personification of God's will in the creation of the universe (according to the American Heritage Dictionary, 6th ed.). The abstract nature of the word wisdom allows for broad interpretation of its context. To limit the vagueness of the definition, many interpret wisdom as the accumulation of knowledge. In Greek mythology, the goddess Athena was known for her wisdom. Additionally, the personification of animals as possessing wisdom also heavily influenced Greek lore. Owls, for example, are synonymous with wisdom; likewise, foxes, with their cunning nature and ability to outsmart their prey, are considered insightful animals. Age plays a prominent part in the accumulation of learning. In many societies the elderly receive top status as preservers of both culture and knowled...

Almost One of the Gods. “The Odyssey”, by Homer Essay

An epic hero is one who does not act irrationally and contemplates his actions and their implications. Odysseus, of Homer’s The Odyssey, is an appropriate epic hero because he embodies the values of bravery, intelligence, astuteness, and competency. Numerous examples are found throughout The Odyssey. Such illustrations include Odysseus’ conflict with the Cyclops, the Sirens, and Scylla and Charybdis. First, Odysseus proves that he is a mortal laudable of being dubbed an epic hero during his conflict with the Cyclops. Odysseus shows evidence of his intellectual abilities by first devising a plan to disable the Cyclops and then by cleverly telling the Cyclops that his name is â€Å"Noman.† Odysseus exemplifies his physical strength by putting his plan into action and ramming a monstrous spear into the Cyclops’ eye. Later, when the Cyclops calls for help, he says that Noman is doing harm to him. Another event in which Odysseus displays his physical and intellectual abilities is during his passing of the Sirens. Odysseus shows that he has wisdom by listening to the goddess Circe’s advice and putting wax into his crew’s ears so they will not take notice of the Sirens and try to swim across the ocean to them. He also has his crew lash him to the mast so he can listen to the Sirens without being able to jump out of the boat. This incident also tells of Odysseus’ physical force because when he attempts to free himself from the mast the crewmen have to fasten him down even tighter. Finally, Odysseus confirms his great intellectual aptitudes by getting past Scylla and Charybdis. Odysseus, following Circe’s instructions, avoids Charybdis, and chooses the side of the six-headed monster, Scylla. Odysseus recognizes that the six-headed beast is too large for him to mà ªlà ©e with and rows very swiftly, successfully surpassing it. In conclusion, Odysseus is a perfect example of an epic hero. Odysseus has all of the traits of an epic hero. He has verified these qualities in many intricate situations in which he always gets out of and is always prepared for.

Soccer Vocabulary A German-English Dictionary