This book is the first in-depth comparative analysis of envy, jealousy, and vengefulness experienced by divine personalities in the Hebrew Bible and ancient Greek texts and the functions served by attributing negative emotions and traits to one’s gods. Readers are informed about the vigorous debates concerning the nature of emotion, a field with rapidly growing interest, including the specific emotions of envy, jealousy, and vengefulness. The book charts the complex, multi-faceted presentation of divine beings in the Hebrew Bible and ancient Greek literature, including their negative emotions. While the detailed readings of key biblical and Greek texts can stand on their own, Lasine’s comparative analyses allow readers to appreciate the uniqueness of each tradition. Finally, examining the functions served by envisioning one’s God or gods as jealous, envious, and vengeful offers readers a fresh perspective on biblical theology and the ways in which Greek poets and dramatists imagined the nature of their deities. Divine Envy, Jealousy, and Vengefulness in Ancient Israel and Greece is intended for biblical, classical, and literary scholars, as well as the general reader interested in the Hebrew Bible and/or ancient Greek literature.

Envy and jealousy are the emotions that fuel interpersonal rivalry, and interpersonal rivalry is a cornerstone of literature. Emerging from growing scholarly interest in the history of emotion, The Rivalrous Renaissance is the first full-length study of envy and jealousy in Renaissance England. The book introduces readers both to the cultural dynamics of affective rivalry in the period and to how these crucial feelings inspired literary works across a wide range of genres, by luminary authors such as Philip Sidney, Edmund Spenser, Mary Wroth, William Shakespeare, and John Milton. Early modern concepts of envy and jealousy were more actively theorized as central components of human experience than is typical today. Bradley J. Irish argues that literature is the key domain where this Renaissance theorization of affective rivalry was brought to life. Poetry, drama, and narrative prose created the conditions for these concepts to become most socially meaningful, simulating the interpersonal experiences in which the emotions practically manifest. This volume will appeal to scholars interested in the history of emotion and affect, as well as more broadly to scholars of the literature and social dynamics of early modern England, and to undergraduate and graduate students in specialized seminars.

Annotation This collection challenges the tendency among scholars of ancient Greece to see magical and religious ritual as mutually exclusive and to ignore "magical" practices in Greek religion. The contributors survey specific bodies of archaeological, epigraphical, and papyrological evidence formagical practices in the Greek world, and, in each case, determine whether the traditional dichotomy between magic and religion helps in any way to conceptualize the objective features of the evidence examined. Contributors include Christopher A. Faraone, J.H.M. Strubbe, H.S. Versnel, Roy Kotansky, John Scarborough, Samuel Eitrem, Fritz Graf, John J. Winkler, Hans Dieter Betz, and C.R. Phillips.

This collection of essays explores the rhetoric and practices surrounding views on life after death and the end of the world, including the fate of the individual, apocalyptic speculation and hope for cosmological renewal, in a wide range of societies from Ancient Mesopotamia to the Byzantine era. The 42 essays by leading scholars in each field explore the rich spectrum of ways in which eschatological understanding can be expressed, and for which purposes it can be used. Readers will gain new insight into the historical contexts, details, functions and impact of eschatological ideas and imagery in ancient texts and material culture from the twenty-fifth century BCE to the ninth century CE. Traditionally, the study of “eschatology” (and related concepts) has been pursued mainly by scholars of Jewish and Christian scripture. By broadening the disciplinary scope but remaining within the clearly defined geographical milieu of the Mediterranean, this volume enables its readers to note comparisons and contrasts, as well as exchanges of thought and transmission of eschatological ideas across Antiquity. Cross-referencing, high quality illustrations and extensive indexing contribute to a rich resource on a topic of contemporary interest and relevance. Eschatology in Antiquity is aimed at readers from a wide range of academic disciplines, as well as non-specialists including seminary students and religious leaders. The primary audience will comprise researchers in relevant fields including Biblical Studies, Classics and Ancient History, Ancient Philosophy, Ancient Near Eastern Studies, Art History, Late Antiquity, Byzantine Studies and Cultural Studies. Care has been taken to ensure that the essays are accessible to undergraduates and those without specialist knowledge of particular subject areas.

This volume represents a collection of contributions presented during the Third Annual University of Chicago Oriental Institute Seminar Religion and Power: Divine Kingship in the Ancient World and Beyond, held at the Oriental Institute, February 23-24, 2007. The purpose of this conference was to examine more closely concepts of kingship in various regions of the world and in different time periods. The study of kingship goes back to the roots of fields such as anthropology and religious studies, as well as Assyriology and Near Eastern archaeology. More recently, several conferences have been held on kingship, drawing on cross-cultural comparisons. Yet the question of the divinity of the king as god has never before been examined within the framework of a cross-cultural and multi-disciplinary conference. Some of the recent anthropological literature on kingship relegates this question of kings who deified themselves to the background or voices serious misgivings about the usefulness of the distinction between divine and sacred kings. Several contributors to this volume have pointed out the Western, Judeo-Christian background of our categories of the human and the divine. However, rather than abandoning the term divine kingship because of its loaded history it is more productive to examine the concept of divine kingship more closely from a new perspective in order to modify our understanding of this term and the phenomena associated with it.