Sacrifice in Religious Experience (Numem Book Series: by Albert I. Baumgarten

By Albert I. Baumgarten

This quantity provides revised papers brought on the 1998 and 1999 Taubes Minerva middle for non secular Anthropology meetings. The papers from the 1998 convention speak about the position of sacrifice in spiritual event from a comparative viewpoint. these from the second one convention learn choices to sacrifice. the 1st subject matter has been a lot elaborated in fresh scholarship, and the essays the following perform that on-going inquiry. the second one topic has been much less explored, and the aim of this quantity is to stimulate exam of the subject through providing a collection of attempt situations. In either sections of the quantity a large choice of non secular traditions are thought of. The essays exhibit that during spite of the inclination we may well occasionally need to think about sacrifice a part of the idolatrous prior, lengthy triumph over, it is still a power and significant a part of non secular event.

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T h e personal god is not simply the god of an isolated individual; rather, he is the god of the individual as a social being. " It is the god of the family who finds expression first of all in the act of reproduction, an act basic to the continuation of the god's group. G. Lambert, "The Relationship of Sumerian and Babylonian Myth as Seen in Accounts of Creation," in D. Charpin and F. I (Paris, 1992), 129-135. Basing himself upon a bilingual version of "Enki and Ninmah," Lambert argues that Enki created man by mixing clay and blood.

Smith, 79-91. (Honolulu: University of Hawaii Press, 1964). Marvin, Carolyn, and David W. Ingle. " Journal of the American Academy of Religion 64, no. 4 (1996): 767-780. ‫י‬ Ouwehand, C. Hateruma: Socio-Religious Aspects of a South-Ryukyuan Island Culture. J. Brill, 1985). Raab, Kelley Ann. " Journal of Feminist Studies in Religion 13, no. 1 (1997): 75-89. Rosaldo, Michelle Zimbalist, and J a n e Monnig Atkinson. " In The Interpretation of Symbolism, edited by Roy Willis, 43-76. (New York: J o h n Wiley and Sons, 1975).

Because humans had not yet been created, the gods themselves were required to do all the work necessary for their own survival. Not suprisingly, they found the labor of maintaining the cities and of producing a n d preparing food wearisome and burdensome. T h e worker gods rebelled and threw down their tools. As a solution, humanity was created from clay mixed with the blood and flesh of the leader of the rebellion in order to work and care for the gods. M a n now produced food for the gods, but, as we learn in the second 3 We imagine that this development took place in the early third millennium partly because this is the time when a prominent human ruling class with its own special domiciles emerges, and partly because the evidence suggests that it was only then that the gods attained full human form.

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